● It is the 1 July 2019, and the big glass door of the Legco building is being battered by protestors repeatedly ramming it with an old metal trolley. As the glass begins to crack, our main characters — 阿綠 Ah Luk, the New Zealander 阿奇 Ah Ki, Ah Luk’s daughter 孚翠 Fu-cheui and the hapless Australian陳之一 Chan Chi-yat — all react to what they see in the direct broadcast of the events, projecting their personal concerns onto this pivotal moment in Hong Kong’s history.
This essay by Hong Kong writer 洪麗芳 Charis Hung Lai-fong celebrates a wonderful and forward-thinking independent bookshop run by Stephanie Chung in Sai Kung. It is called 神話書店 in Chinese, or Mythology Books, but its official English name is Dionysus Books. You can find it at G/F, 17 Sai Kung Tai Street [西貢大街17號地下]. You can visit their Instagram site here.
This essay as first published in the fourteenth issue of Cantonese-language magazine, 《迴響》 Resonate, in August 2021. You can visit their website here, and their Facebook page here for more information about writing in Cantonese.
You can find more writing by Charis Hung on Medium.
When I’d made the long-drawn out journey (this is no joke — I live in the remote north-western New Territories and the round trip takes me more than four hours) to Mythology Books in Sai Kung, I found myself standing in front of a rather unobtrusive door-way no bigger than a large window-frame which I could have easily missed and walked on past. I was momentarily assailed by a feeling of uneasiness: don’t tell I was going to leave here with nothing but disappointment? After I’d plucked up the courage to slide open the door, the Chinese expression 別有洞天 (bit yau dung tin, meaning “a hidden but beautiful spot”) written in large characters flashed through my mind. As it turned out, it was actually really roomy inside, and the décor was very stylish. The store taught me two things: that you cannot judge a book by its cover and that you can’t appraise a bookstore from its external appearance!
A “Mythology” Suited to Hong Kong
According to Stephanie, the owner of the store, it was the English name for her shop — Dionysus Books — that she thought of first (Dionysus is the God of Wine in Greek mythology). It was only later that she decided on the Chinese name San Wa (san wa means “mythology” in Cantonese). When, out of curiosity, I asked her if she was a keen on mythology, she told me that she felt that the God of Wine was very applicable to Hong Kong in its current state. This God of Wine was of mixed parentage — half human, half divine — which made it a spirit at the same time both orthodox and sacrilegious. Sometime, he would bring happiness to humanity, while at other times, misery. Nevertheless, under the influence of the God of Wine, people could break free from reality and enter a frenzied realm in which they could finally overcome their fears. On the subject of myths, Stephanie believes that they are a timely reminder: “Owing to the advances in science and technology, we tend to forget that we can’t necessarily explain everything. But does that mean that something is non-existent, just because it lies beyond our understanding? My sense is that science and technology have reached the point where they have become overly dominant.” It is for this reason that Mythology Books has opted not to have a Facebook page. Instead, it uses MeWe in order to resist a state of affairs in which one person alone has all the say. Myths can remind us of just how insignificant we are, and so make us humbler. Stephanie also mentioned another aspect of myths: they can be exploited by governments as tools for the building of nationalisms, taking historical myths and turning them into elements to justify their rule over the people as well as the establishment of collective values. “It’s just like a certain country we know, always going on about how many thousands of years of history it has . . .” It is Stephanie’s hope that the existence of Mythology Books will serve both as encouragement and as an awakening.
From Hong Kong Girl to Bookstore Boss
Stephanie does not have a background in the cultural circles. Nor does she have any connection with the publishing industry. Before she opened her bookstore, she had never previously had anything to do with this line of work. So why did she finally decide to go down the path of the book trade? It was all because of her deep sense of the power of books. At a leisurely pace, she began telling me her own story. “Ever since I was a little girl, I have always loved to read, but when it came to choosing which subjects to study at high school, I abandoned what I was interested in and choose Business out of practical considerations. During my time at university, I devoted even less time general reading. After graduation, I worked 9 to 5 for several years at a desk job, but felt very unhappy the whole time. There was such a lot of pressure. As a result, when it came to holidays, I would go on a spending-spree as a way of getting my own back, dressing up and buying things by the truckload — your typical Hong Kong girl. One day, I suddenly had this urge to start reading again, and so began re-reading a book I had once enjoyed so much, Dream of the Red Chamber. I realized that Jia Baoyu’s not wanting to sit the exams for the sake of wealth and glory was a rebellion against the establishment, and so I really got a lot out of the story. I read one book after another, and every day when I went to work all I really wanted to do was get back to my reading. Finally, I made up my mind to quit my job and have a go at doing something I really wanted to do.” After undergoing the “baptism” of 2019, Stephanie saw with even greater clarity just how important books can be. In her view, books can help people to think, containing an unlimited number of solutions and so can provide us with outlooks as well as guidance.
“When we read a history book, we can remove ourselves a little bit, and not get so completely wrapped up in what happens to be going on at that particular moment. Our moods are no longer so grey and disheartened, and our horizons can broaden out.” Having been thus enlightened by books, Stephanie finally became the boss of a bookstore in 2021, a store which offers — based on the above-mentioned reasons — mainly books in the areas of history, literature and the social sciences.
When, out of curiosity, I asked her if she was a keen on mythology, she told me that she felt that the God of Wine was very applicable to Hong Kong in its current state. This God of Wine was of mixed parentage — half human, half divine — which made it a spirit at the same time both orthodox and sacrilegious. Sometime, he would bring happiness to humanity, while at other times, misery. Nevertheless, under the influence of the God of Wine, people could break free from reality and enter a frenzied realm in which they could finally overcome their fears.
A Bookstore Imbued to the Full with Environmental Thinking
The book-shelves and décor items found in Mythology Books are things that they have brought from home or that other people have given to them, making it quite unconventional in comparison to many other places where the furnishings are all brand-new. Stephanie told me that she once helped a Sai Kung district councillor run for election and so got to know many friends who shared her views and aspirations. In addition, when she opened the shop, quite a number of local people in the neighbourhood came and gave her a hand. The clock and the sewing machine (it now serves as a reading desk) in the corner to the right of the main entrance are over a hundred years old. And before it became a bookshop, this was a general store run by the grandmother of Stephanie’s husband on his father’s side. The store’s old sign-board still hangs on the wall — 金利源 Kam Lee Yuen (meaning “Source of Fortune and Advantage”) — giving a real sense of carrying on a family tradition. A certain amount of seating has been set aside in the shop for readers to take a rest and browse, making it extremely cosy. Stephanie comments that things don’t have to be new for them to be good, it being so very easy to find second-hand furniture in Hong Kong. Looking after the environment is actually not as hard as you might imagine it to be.
The Diversity of Independent Bookstores
Stephanie shared with me something of her experiences involving making the bookstore available to various local organizations as a venue for events every now and then. It is her hope that — given its lack of available venues — Mythology Books can provide a space in which people with similar values can come together and coalesce. Such people may also have links with other small business operating in Sai Kung, so they can give one another mutual support, possibly leading to further co-operation. Laughing, Stephanie said to me: “Actually, before 2019, we weren’t at all like this. For many Sai Kung people back then, Sai Kung was just the place where you slept, and we were not really very interested about what was going on in the district. From Monday to Friday, we would all go off to work, while on our days off we would either head out very early in the morning and return late at night, or we would spend the whole time tucked up at home just to avoid all the visitors from elsewhere. But nowadays, people have really integrated into their district and, almost without realizing it, now have another very close connection in their lives.” This is probably true for many people in Hong Kong. It is hoped that in future, bookstores will go on organizing reading groups and, if this remains possible, they could also arrange film screenings or invite writers to come and give a talk, with bookshops functioning as a collective space. As Stephanie mentioned, one advantage independent bookstores have over traditional ones is that their operations can be more diverse, not just selling books but also engaging in a range of other activities, bringing out more — and more precious — voices and creating different kinds of influences.
The Book Trade Will Not Decline
Stephanie remarked that when she first decided to open a bookstore, a lot of people weren’t too keen on the idea — only her husband supported her. She herself, however, was quite optimistic: “I wasn’t too worried. I always thought that as the situation grew worse in Hong Kong, more people would want to read. It really is the case that more young people are going to bookshops, hoping to find answers in a book.” Stephanie went on to add that, although there is plenty of information on the internet, it tends to be too fragmentary, giving books a reason to exist, a reason now even more important than ever. I asked her about whether she had any concerns regarding a political investigation (as I was writing this piece, the police had just arrested five people from the General Union of Hong Kong Speech Therapists for publishing the “Sheep Village” series of illustrated children’s books). Stephanie replied that she couldn’t think that far ahead, and that the books in her shop would remain on the shelves — they hadn’t been banned, so why would there be any problem? “I don’t want to carry out my own self-investigation,” she said, and throughout our conversation you could sense her passionate conviction, not the fiery kind but a sort of ardour that still believes that it is possible to change some things in the world. At the same time — just like many other bookstore owners I have interviewed in the past — Stephanie believes that working in the book trade is something permeated with love rather than competitiveness. “We all give publicity to one another, and we all help each other out. Quite a number of bookstore owners were willing to give me a lot of practical advice — me, a complete beginner. Even the distributors were more than willing to spend time with me, answering my questions.”
許寶強 Hui Po-keung, a professor at Lingnan University, was arrested earlier this month on the charge of “collusion with foreign forces”, a nebulous accusation the Chinese Communist Party regularly uses to bully anyone with the courage to act as a human being and not a tool. Actually, he was part of group that ran “612 Humanitarian Relief Fund”, a fund that helped arrested protesters pay for their legal and medical bills.
In this video from 2013, he addresses a different kind of bullying, this time associated with 恐同 or homophobia, and talks briefly about “emotional education” as a way of tackling the predicament. Generously, he suggests:
佢哋嘅焦慮同恐懼好多時係同我哋呢個社會係仲未完美有關嘅 That is, that the fears and anxieties at the root of bullying behaviour can be put down to the fact that society is still not perfect.
There are no great grammatical conundrums in Hui’s presentation, but watch out for the various structures he makes use of, including 或多或少 = to a greater or lesser extent and 唔單止 = not only. At 2:18 he employs 之所以, which means something like “the reason why”. And so 你哋之所以受排斥或者係欺凌 becomes in English “the reason why you are excluded or bullied”.
He also makes use of 到dóu3*2, a verb particle used to indicate “accomplishment or successful completion of an action” (Matthews & Yip: Cantonese, Chapter 11). So, at 0:51, you’ll hear 直接處理到 = “directly tackle” (with the implication of success in the endeavour), followed soon after by 放低到呢一種恐懼同埋焦慮嘅情緒, which means something like “to let go of this mood of fear and anxiety”.
Finally, at 2:46, you’ll hear 使到, an unusual (perhaps more literary) way of expression causation.
You can also add to your vocabulary with the following items: 女性主義者 néuih5 sing3 jyú2 yih6 jé2 = a feminist; 粗魯 chōu1 lóuh5 = rough; rude; boorish; 變體 bian3 taai3 = abnormal; anomalous; 受害者 sauh6 hoih6 jé2 = a victim; 欺凌 hēi1 lìhng4 = to bully & humiliate; and 改善 gói2 sihn6 = to improve; to ameliorate.
Please scroll down for my transcription, English translation and notes. You can view the video here (subtitles in both Standard Written Chinese and English). Since it is a YouTube video, you can slow down the playback speed if you wish: at 0.75 and 0.5, the sound quality is still good. And remember, if you want the standard jyutping romanization or to check any of the Chinese in the text, please consult the Sheik Cantonese on-line dictionary.
● 女性主義者 néuih5 sing3 jyú2 yih6 jé2 = a feminist | ● 傾向 kīng1 heung3 = a tendency; an inclination; a deviation | ● 粗魯 chōu1 lóuh5 = rough; rude; boorish | ● 大意 daaih6 yi3 = careless; negligent; inattentive | ● 細心 sai3 sām1 = careful; attentive | ● 溫柔 wān1 yàuh4 = gentle & soft | ● 變體 bin3 taai3 = abnormal; anomalous | ● 常態 sèuhng4 taai3 = normality; normal behaviour or conditions | ● 引入 yáhn5 yahp6 = ① to lead into; to draw into ② to introduce from elsewhere | ● 教師 gaau3 sī1 = a teacher | ● 恐懼 húng2 geuih6 = ① frightened ② fear; dread
Caption: Hui Po-keung | University Professor
Both feminists such as Simone de Beauvoir and Sigmund Freud — that important psychological researcher — were of the opinion that the inclination towards homosexuality was something that everyone had, to a greater or lesser extent. A man might well be . . . of course, sometimes he would be very rough or very careless, but at the same time you couldn’t rule out [排] that sometimes he could be very attentive, gentle, tender. For this reason, then it is not an abnormal phenomenon. It could even be [our] normal state.
Caption: Homosexuality is Normal
If we want to handle this issue effectively, we will at the same time have to bring in a kind of emotional education. An effective emotional education — this kind of education of the emotions, should be able to handle [this issue] directly. It might even be able to help students and teachers in schools to let go of [放低] their fears and anxieties.
● 受害者 sauh6 hoih6 jé2 = a victim | ● 欺凌 hēi1 lìhng4 = to bully & humiliate | ● 守節 sáu2 jit3 = (of a woman under feudalism) to preserve chastity after the death of her husband | ● 習俗 jaahp6 juhk6 = a custom; a convention | ● 昏迷 fān1 màih4 = a stupor; a coma | ● 反思 fáan2 sī1 = ① to recollect; to think back; to rethink profoundly ② self-examination; introspection; profound consideration
Actually, the victims [of homophobia] are not only the students who are bullied. At the same time, bullies and those who exclude others [排斥者] are themselves victims of this culture of terror or this terrified mood.
Caption: Education Both Bullies & the Bullied with Emotion
For instance, a hundred years ago when [the writer] Mr Lu Xun talked about his wish to respond to [feudal ideas about] chastity for widows — a traditional custom in China. He felt that this chastity for widows actually caused nothing but pointless suffering, as well as both violence and stupor. A hundred years on, with Hong Kong in the state that it is today, shouldn’t we be seriously thinking about [反思] whether [the way we view] homophobia is a mood [情緒] that produces suffering? If this indeed is the case, how should we positively go about handling and solving it?
【2:00】噉呢個係我而家關心一啲議題
Caption: 反恐同 | 思教育 | 反思
I AM ME 我係許寳強 | 我想同曾受或者係正受校園欺凌或者係排斥嘅同學講 | 你哋之所以受，呃，排斥或者係欺凌其實唔係由於你自身嘅問題，或者你自己唔好 | [更多可能]係反映排斥或者欺凌者佢哋嘅焦慮或者係恐懼 | 而佢哋嘅焦慮同恐懼好多時係同我哋呢個社會係仲未完美有關嘅 | 噉因此無論你係同志或者係非同志嘅朋友 | 我哋應該一齊去改善呢個社會狀況 | 使到欺凌同排斥唔再喺校園存在
● 曾受 chàhng4 sauh6 = roughly, “ever received/undergone” (Note: 曾 indicates “something ever having happened in the indefinite past” cf. 未 meih6 “something NEVER/NOT YET having happened in the indefinite past” | ● 正受 jing3 sauh6 = roughly, “currently in the process of receiving/undergoing” | ● 自身 jih6 sān1 = self; oneself | ● 改善 gói2 sihn6 = to improve; to ameliorate
These are the topics I am currently concerned about.
I AM ME I am Hui Po-keung. To any student who has been the subject — or is currently the subject — bullying or exclusion at school — I would like to say: the reason why you are being excluded or bullied is actually not because of anything to do with you personally [唔係由於你自身嘅問題] or because you are not any good. It more probably reflects the anxieties and fears of those doing the excluding or bullying. And most of the time, their anxieties and fears are connected to this society of ours still not being perfect. For this reason, regardless of whether you are gay or not, we should all work together to improve conditions in this society, so that bullying and exclusion in schools is stopped [唔再 … 存在].
Sometimes, you have to lose yourself to find yourself. In this one-minute wonder, 徐嘉蒓 Kasen Tsui tells her story of being a child of Hong Kong, profoundly shaped by the city and yet in danger of becoming engulfed by all its darkness, a darkness she experienced at close range in her work as a journalist. And yet, through creativity — an activity that involves a sifting through of all that contradictory influence Hong Kong subjects you to — she has managed to find a way through, finding not only a path for herself but a source of positive energy and cautious optimism, something she shares with us here, in the hope that, through adversity, we can all become “real flesh and blood people”.
For more on Kasen Tsui in Chinese, you can visit her Facebook page here. You can also see her images on Instagram here.
● 賦予 fu3 yúh5 = bestow on; endow with; vest with | ● 軌跡 gwái2 jīk1 = ① locus ② orbit ③ course ④ trajectory| ● 密不可分 maht6 bāt1 hó2 fān1 = (?) cannot be separated from; inseparable | ● 感受 gám2 sauh6 = ① to be affected by ② to experience; to feel | ● 可憎 hó2 jāng1 = roughly, “hateful” | ● 梳理 sō1 léih5 = to organize (perhaps here “to sort through”) | ● 回饋 wùih4 gwaih6 = ① to repay ② feedback | ● 圓滿 yùhn4 múhn5 = usu. satisfactory; perhaps here “fulfilled” | ● 有血有肉 yáuh5 hyut3 yáuh5 yuhk6 = usu. lifelike; vivid? | ● 書寫 syū1 sé2 = to write | ● 劇場 kehk6 chèuhng4 = theatre | ● 自由自在 jih6 yàuh4 jih6 joih6 = leisurely & carefree; free & unrestrained | ● 對錯 deui3 cho3 = roughly, “correct or incorrect” | ● 立足 laahp6 jūk1 = ① to have a foothold somewhere ② to base oneself upon | ● 當下 dōng1 haah6 = the present instant | ● 表演創作 bíu2 yín2 chong3 jok3 = lit. “performance creativity” | ● 探尋 taam3 chàhm4 = to search for | ● 尋道 chàhm4 douh6 = (?) to seek (a way/path)
Caption: Kasen Tsui
The reason I am who I am is because this city . . .
Caption: City
. . . bestowed on me [my] birth, growing up and learning [學習]. The [whole] trajectory of my life is inextricably bound up with this city. I have been affected by this space . . .
Caption: Space
. . . all the good and the bad it has brought me, parts that are loveable, and parts that are hateful. Sorting through, taking stock [沉澱], feeding back [回饋]. The city [佢] will make you more fulfilled as a person, a real flesh and blood person. I was once a journalist, and wrote many of the stories about this city. But for this reason I suffered [痛苦], because I lost [all sense of] myself.
Caption: Suffering
The theatre offered me a way out, allowing me to be myself, free and unrestrained, unconcerned [不論] with “correct” and “incorrect”, [and just] sincerely being who I was.
Caption: Freedom
Free and unrestrained, I create, creating with both my body and my words. I take my stand in every present instant. I am Kasen Tsui, a person searching on the path of performance creativity.
In the 1950s, when Francis Ommanney first visited Wan Chai in the 1950s, he described it as a sailors’ town:
By day, the whole place wears a drab, hangoverish look, like parts of Paris on Sunday morning. Some of the streets are lined with food stalls and washing flutters from upper windows. Children tumble all over the arcaded pavements and relieve themselves unashamedly in the gutters. But by night these same streets blossom with flowers of neon advertising innumerable bars, big and little, and the liberty boats arriving at the waterfront jetties pour forth their crowds of hungry males. (“Joes”, Fragrant Harbour: A Private View of Hong Kong)
A recent book on Wan Chai made me see Wan Chai in a different light. It was written by 柴宇瀚 Chàih4 Yúh5-hohn6, and is richly illustrated with drawings by urban sketch artist who goes under the name 彭啤 Pàahng4 Bē1, with the character 啤 — well-known for its use in Cantonese words for “beer” — possibly meant to stand in for the English animal-word “bear”. One feature of Wan Chai they emphasize is the large Japanese population that gathered there, even before the Second World War. The other highlight concerns the 街角樓 gāai1 gok3 làuh4 or “corner buildings”, sharply-angled apartment blocks designed to fit with Wan Chai’s rather labyrinthine streetscape.
There is little to trouble you by way of grammar in this video, but I’ve included a few brief notes at the end of the transcription for anyone interested. The main focus this time is vocabulary. Firstly, there is one use of the Cantonese verb 髹上 yāu1 seuhng6, meaning “to apply paint”, but used only for houses and buildings, without any artistic connotations.
The second thing is the noun 肉眼 yuhk6 ngáahn5. Literally it means “meat eye”, but it is used much like the English “naked eye”, often in the negative sense of something being invisible to the naked eye. In this story, it is applied to the subtly curved lines of one of the corner buildings. At 1:27, Chai Yu-hon declares: 從肉眼去睇，係成一條直線咁樣 | 但係其實佢係一座弧形大廈 = to “the naked eye, it [looks as if it is built] in a straight line, but actually it is a large curved building”.
Finally, there is the noun 縮影 sūk1 yíng2 = “miniature”. Chai uses it in a very characteristic way when, at 3:32, he says 雖然灣仔好細，但係灣仔正正係香港嘅縮影 = “although Wan Chai is very small, it just happens to be [the whole] of Hong Kong in miniature”. In other words, Wan Chai is a “microcosm” of Hong Kong, expressive of the whole despite its diminutive extent.
Please scroll down for my transcription, English translation and notes. You can view the video here (subtitles in Standard Written Chinese only). Since it is a YouTube video, you can slow down the playback speed if you wish: at 0.75 and 0.5, the sound quality is still good. And remember, if you want the standard jyutping romanization or to check any of the Chinese in the text, please consult the Sheik Cantonese on-line dictionary.
● 範圍 faahn6 wàih4 = scope; limits; range | ● 與眾不同 yúh5 jung3 bāt1 tùhng4 = out of the ordinary | ● 新舊交替 sān1 gauh6 gāau1 tai3 = cf. 新舊 = the new & the old + 交替 = alternately; in turns | ● 速寫 chūk1 se2 = to sketch | ● 特有 dahk6 yáuh5 = peculiar; characteristic | ● 河水 hòh4 séui2 = a river; river water | ● 運河 wahn6 hòh4 = a canal | ● 鵝頸 ngòh4 géng2 = goose neck | ● 澗 gaan3 = a ravine; a gully
Chai Yu-hon: Of the eighteen districts of Hong Kong, Wan Chai is the smallest in terms of size. However, its range of lifestyles [生活範圍] is very broad, a reflection of Wan Chai’s unusual features.
Caption: Wan Chai’s Mingling of Old & New: Those Years Today in History & Sketches
Caption: Chai Yu-hon | Co-author of A Depiction of Wan Chai in Those Years
My name is Chai Yu-hon, and all along [一直以嚟] I have really liked Hong Kong, especially special examples of the architecture. In my book A Depiction of Wan Chai in Those Years, I have made a written record of many of the characteristic buildings and stories of Wan Chai. The reason why I chose Wan Chai is mainly because of the four characters — san gau gaau tai (“a mingling of old and new”). Formerly, the river in Happy Valley used to flow down through the canal [跑馬地河水會沿住運河] and out into Victoria Harbour. The canal was shaped like a goose’s neck, so people used to call it “Goose-neck Gully” or “Goose Gully”.
● 暗渠 am3 kèuih4 = a hidden drain or sewer | ● 第二次世界大戰 daih6 yih6 chi3 sai3 gaai3 daaih6 jin3 = the Second World War | ● 東京 dūng1 gīng1 = Tokyo | ● 稱號 ching1 houh6 = a title; a name; a designation | ● 肉眼 yuhk6 ngáahn5 = the naked eye | ● 直線 jihk6 sin3 = a straight line | ● 弧形 wùh4 yìhng4 = an arc; a curve | ● 二級歷史建築 yih6 kāp1 lihk6 si2 gin3 juhk6 = Grade II Historic Building | ● 髹上 yāu1 seuhng6 = to paint; to apply paint | ● 保育 bóu2 yuhk6 = usu. “to rear” | ● 動漫基地duhng6 maahn6 gēi1 deih6 = animation & cartoon base (or perhaps “hub”)
In the 1920s, land reclamation was carried out in Wan Chai and Goose Gully became an underground drain. Before the Second World War, there were already about a thousand Japanese people [living] here, and the [area] near the King Sing Mansion [apartment building] was known as Little Tokyo. In the vicinity of the King Sing Mansion [景星大廈嘅位置], a hospital was once built for Japanese people, the Ma Tou Hospital [馬島醫院]. The interesting thing about the King Sing Mansion is that, to the naked eye, it [looks as if it is built] in a straight line, but actually it is a large curved building [一座弧形大廈]. The Green House [綠屋] was completed in 1916 and is four stories high. These days, it is [classified as] a Grade II Historic Building. Back when it was first built [以前], it was called the Green House because its exterior walls were painted green. It was only later that the Green House was turned into [變成] an animation & cartoon base, in accordance with [隨住] the government’s development and heritage protection [保育] plans . . .
● 茂蘿街 mauh6 lòh4 gāai1 = Mallory Street | ● 街角樓 gāai1 gok3 làuh4 = corner house | ● 圓角 yùhn4 gok3 = (?) a rounded angle | ● 銳角 yeuih6 gok3 = an acute angle | ● 轉角 jyun3 gok3 = a corner | ● 落成 lohk6 sìhng4 = to be completed (usu. of a building) | ● 重點 juhng6 dím2 = ① emphasis ② with the focus on | ● 勾勒 ngāu1 la[a]hk6 = to sketch; to outline | ● 特徵 dahk6 jīng1 = a characteristic | ● 手筆 sáu2 bāt1 = ① (written or drawn in one’s own) hand ② a skill
. . . and becoming what is now 7 Mallory Street. There are many corner buildings [街角樓] in Wan Chai, some with a rounded angle, some with a sharp angle. In fact, [corner buildings] were a major feature in the architecture [主要建築特色] of Hong Kong in the 1950s. The Wan Chai Building [灣仔大樓] is a large [apartment] block with a ninety-degree angle completed in 1959. [If] we look at it from a distant [vantage point], we can see the ninety-degree corner design.
Caption: Pang Be: Urban Sketch Artist | Co-author of A Depiction of Wan Chai in Those Years
Pang Be: In [the book] A Depiction of Wan Chai in Those Years, the artworks, large and small, were all done by me.
● 結構 git3 kau3 = a structure | ● 斜坡 che3 bō1 = a slope | ● 突出 daht6 chēut1 = to stress; to emphasize (perhaps here “to accentuate”) | ● 微妙 mèih4 miuh6 = delicate; subtle | ● 展現 jín2 yihn6 = to display; to unfold before one’s eyes | ● 弧型 wùh4 yìhng4 = (in) the form of an arc; arc-shaped | ● 縮影 sūk1 yíng2 = miniature | ● 變遷 bin3 chīn1 = (n.) change | ● 華洋共處 wàah4 yèuhng guhng6 chyú2 = roughly, “the co-existence of Chinese and foreign” | ● 追尋 jēui1 chàhm4 = to pursue | ● 蛛絲馬跡 jyū1 sī1 máah5 jīk1 = clues | ● 痕跡 hàhn4 jīk1 = a trace | ● 感受 gám2 sauh6 = an experience
The time it takes to finish a sketch generally varies. In the case of my drawing of the Green House, it took more than an hour [to do], roughly. I decide from which angle to record [a building] on the basis of the different architectural structures and characteristics. For instance, the King Sing Mansion is [situated] on a slope. When I sketched it, it was this point that I hoped to accentuate [突出]. And so I chose [a location] at the bottom of the slope [斜坡下便] looking up [towards the building] and, with subtle curving lines, unfolded its characteristic as an arc-shaped apartment building.
Chai Yu-hon: Although Wan Chai is very small, it just happens to be [the whole] of Hong Kong in miniature.
Pang Be: From alterations to the coastline, architectural changes, and the co-existence of Chinese and foreign life-habits, historical clues can be tracked down in Wan Chai. Now, these traces serve as the inspiration for my sketches. For this reason, we hope to put these experiences into a book and to share them with more people, who can come to know of them [認識].
Grammar Notes
A. The modal (or auxiliary) verb 會 wúih5 generally indicates a high degree of likelihood. It is added verbs much in the same way as “may” and “will” are in English. In this video however, which contains a fair amount of historical detail, 會 is used to talk about what was habitually done in the past:
0:47: 以前跑馬地河水會沿住運河 = formerly, the river in Happy Valley used to flow down through the canal 0:54: 運河好似鵝頸咁樣 | 所以啲人就會叫佢做鵝頸澗，又稱鵝澗 = the canal was shaped like a goose’s neck, so people used to call it “Goose-neck Gully” or “Goose Gully” 1:48: 以前由於個外牆係髹上咗綠色，所以會叫佢做綠屋 = back when it was first built, it was called the Green House because its exterior walls were painted green
Also prominent here is the use of 會 to speak about how one normally goes about things. 彭啤 Pàahng4 Bē1 uses it three times in connection with what you might call his “artistic practice”:
3:00: 完成每一幅畫嘅時間通常都會唔同嘅 = the time it takes to finish a sketch generally varies 3:08: 我亦會根據唔同建築嘅結構同特色 | 去決定由咩角度去記錄低佢嘅 = I decide from which angle to record [a building] on the basis of the different architectural structures and characteristics 3:17: 我畫嘅時候都係會希望突出呢一點 = when I sketched it, it was this point that I hoped to accentuate (this is perhaps a slightly different use — the artist seems to want to say that he hopes to accentuate the special feature of every building he sketches, but he transfers this sense to the one particular instance of drawing the building on the slope)
B. In Cantonese, there are several ways of expressing what an English-speaker thinks of as “from”. The most common (and totally counterintuitive) way is to employ that popular general verb of location, 喺 hái2. However, there are other options to keep in mind. The first of these is 由 yàuh4. It crops up twice in the video:
In the first example, 由咩角度 means “from what angle”. In the second long sentence, it actually links up with the verb 追尋 jēui1 chàhm4 (“to pursue”) to express the idea of the source certain historical clues about Wan Chai. In English, this roughly corresponds to “clues can be found from changes to the coastline, etc.”
Another option is 從 chuhng4. This tends to be literary and, as is often the case, enters the spoken language only in certain fixed expressions and more figurative usages. 柴宇瀚 Chàih4 Yúh5-hohn6 uses it with the noun 肉眼, “the naked eye”:
1:28: 從肉眼去睇，係成一條直線咁樣 = to the naked eye, it [looks as if it is built] in a straight line (or “seen with the naked eye”)
Note too that 由 yàuh4 occurs in the moderately common expression 由於 yàuh4 yū1. This helpful structural element means something like “owing to; thanks to; as a result of; due to”. There is one instance of it in this presentation:
1:48: 以前由於個外牆係髹上咗綠色，所以會叫佢做綠屋 = it was called the Green House because [or “owing to the fact that/due to the fact that/on account of the fact that”] its exterior walls were painted green
C. Finally, a couple of minor points worth sharing. In Cantonese, 將 jēung is frequently used to deal with too much congestion around the main verb. Typically, this happens when both a direct object and a location figure in what one wants to say. To relieve the congestion, the object is moved, appearing before the verb with 將 jēung introducing it, just to let the world know what is going on. Here’s a perfect example, from the last sentence in the video:
所以我哋都希望將呢一啲嘅感受放喺書入便 = and so we hope to put these experiences into a book
Here, 呢一啲嘅感受 (“these experiences”) is moved in front of the verb 放 fong3 (“to put”), which has to be followed by the location expression 喺書入便 (“in[to the] book”).
Another point to watch out for is the use of 以嚟 yíh5 lèih4 to indicate periods of time extending from some time in the past up to the time of speaking. It appears at 0:27, where 柴宇瀚 Chàih4 Yúh5-hohn6 says: 我係柴宇瀚 | 一直以嚟，我都好鍾意香港 = “my name is Chai Yu-hon, and all along [一直以嚟] I have really liked Hong Kong”.
You’ll often see it added to time expressions to make meanings such as “for the past x months” or “over the last x years”, always with the suggestion that the period of time extends right up to the present moment (and is very likely to continue on into the future).
On 16 July 2021, Stand News announced that Kiwi Chow had made a secret documentary about the 2019 protest movement entitled Revolution of Our Times [時代革命]. The idea came from a business person who had seen Ten Years, and wanted Chow to make a high-quality documentary that would “help Hong Kong tell her story to the world” [以助香港向世界訴說她的故事]. Although personally terrified by the violence of the clashes between police and protestors, Chow bought a film camera and began work in May 2019, before the ground-breaking million-person march. He filmed and edited in secret for two years, in the course of which he was drenched by one of the “special-use crowd-control vehicles” (that is, water-cannon trucks that the Hong Kong police had purchased and that sometimes sprayed something referred to as 催淚水劑, a kind of liquid tear-gas) as well as being hit on the helmet by a rubber bullet. The film follows seven different individuals involved in the anti-extradition protests, both frontline fighters as well as members of the so-called 和理非 wo-lei-fei, that is “peaceful, reasonable, non-violent” activists and is two and a half hours long. Although a trailer is available on YouTube, the film itself can never be screened in Hong Kong in the foreseeable future. Dissent is now a crime there.
The CUHK campus in Sha Tin features extensively in the video. It was here, in November 2019, that the so-called “Siege of the Chinese University of Hong Kong” took place. During the siege students occupied the campus and attempted to facilitate a general strike by disrupting traffic flows, throwing objects onto the train tracks near University Station as well as onto the Tolo Highway. The police, naturally, inevitably prevailed, and large numbers of students were arrested. It is for this reason that Chow reacts so strongly to his return there in the video. As he says, 而家好似 [走緊] 喺我啲傷口當中 = “Walking along [this particular road at CUHK] now is like walking into my wounds”. The experience was obviously visceral for him.
The aspect marker 咗 jó2 is used in this video quite a bit, so I have added a note on this at the end. 咗 is described as a “perfective” marker, which allies it with the perfect tenses in English. As opposed to the past tense (I did), the perfect tense (I have done) is more concerned with the realization or actualization of an action. If you ask someone “Have you done it?”, your main interest is not “when” but “whether” the matter has been accomplished. The perfect can therefore also be used to talk about future possible actualization, and so we have “I will have done” in English. My experience suggests to me that certain verbs in Cantonese tend to attract 咗. Often such verbs are absolute in meaning. For example, 失 sāt1 = “to lose” admits of no degree. You can’t partially lose something. Nevertheless, there are uses of 咗 jó2 that still seem elusive to me, and my note is merely a sketch. I hope to fill it out one day in a more detailed post.
The video also contains a rich store of vocabulary items, with a special emphasis on film. These include: 預告片 yuh6 gou3 pín3*2 = a (movie) trailer; 心裏準備 sām1 léuih5 jéun2 beih6 = be psychologically prepared; be mentally ready; 連累 lìhn4 leuih6 = to implicate; to involve; to get sb. into trouble；生命導師 sāng1 mihng6 douh6 sī1 = a life coach; and 膠子彈 gāau1 jí2 dáan62 = a rubber bullet.
In recent news, it was announced that a plan for synchronized screenings [全球同步嘅反映計劃] of Revolution of Our Times had been planned for 1-10 April. This means that some of you may be lucky enough to see the documentary in the near future.
Please scroll down for my transcription, English translation and notes. You can view the video here (subtitles in Standard Written Chinese and Japanese). Since it is a YouTube video, you can slow down the playback speed if you wish: at 0.75 and 0.5, the sound quality is still good. And remember, if you want the standard jyutping romanization or to check any of the Chinese in the text, please consult the Sheik Cantonese on-line dictionary.
● 掂到 dim3 dóu3*2 = to reach cf. 掂 = to touch | ● 壓 [ng]aat3 = (?) to push down; to hold down | ● 眼神 ngáahn5 sàhn4 = the expression in one’s eyes | ● 不滅 bāt1 miht6 = (?) indestructible | ● 法國康城影展 faat3 gwok3 hōng1 sìhng4 yíng2 jín2 = Cannes Film Festival (the Cantonese is something more like “film exhibition of the French city of Cannes [康 = kāng1 in Mandarin]) | ● 特別放映 dahk6 biht6 fong3 yíng2 = special screening| ● 具名 geuih6 mìhng4 = to put one’s name to a document, etc.; to affix one’s signature
I saw a protestor on the ground. I could reach out and touch him with my hand. The police were pressing down on him. He was in a lot of pain. When our eyes met, there was this exchange of looks between us [同我四目交流]. There was nothing I could do to help him. Or rather, the only thing I could do to help him was to make a record. I didn’t go out into the streets because I was brave. I became brave after getting out there.
Captions: Kiwi Chow Kwun-wai: A Bravery that Can Never Be Destroyed | The Cannes Film Festival announced a special screening of the documentary Revolution of Our Times | Kiwi Chow was the only individual personally named as a maker of the film
犧牲 hēi1 sāng1 = to sacrifice | ● 打拼 dáa2 píng2 = to go all out; to struggle to get ahead | ● 到底 dou3 dái2 = to the end; to the finish (cf. English “to see sth. through”) | ● 預告片 yuh6 gou3 pín3*2 = a (movie) trailer | ● 開明 hōi1 mìhng4 = usu. “enlightened”; here “under one’s own name; openly” ≠ 匿名 | ● 匿名 nīk1 mìhng4 [LISTEN!] = anonymous| ● 恐嚇 húng2 haak3 = to intimidate; to threaten
. . . their courage and their personal sacrifices . . .
Caption: Film director Kiwi Chow | Director of Ten Years: The Self-immolator, Beyond the Dream and Revolution of Our Times
. . . in the struggle for a beautiful future for Hong Kong. This thing is a form of exchange [呢一樣嘢係交流嚟㗎]. I absorbed the bravery of this protest movement and this made me want to go out and film it.
Chanted slogan: Five Demands, Not One Less
And when I took on this responsibility and decided to go out and make a film, I had to see it through to the end.
Footage from “Revolution of Our Times”: If democracy is not realized in Hong Kong | It will be impossible to maintain freedom and the rule of law here | In fact, I strive for one thing and one thing only | Freedom
Kiwi Chow: I had to put my name on the film. I had to assume my responsibility. There was someone concerned about me who once said: “Go on, remain anonymous. If there really is an investigation into the making of the film, use my name instead.” On the day the 53 democrats were arrested [in February 2021], this person said to me: “I would be willing to go to prison in your place”. How terrible, I thought, when I heard this. I also received a threatening phone-call, telling me to leave at once.
尋找 chàhm4 jáau2 = to seek; to look for | ● 肉身 yuhk6 sān1 = a mortal body | ● 心裏準備 sām1 léuih5 jéun2 beih6 = be psychologically prepared; be mentally ready | ● 羞辱 sāu1 yuhk6 = 1. shame; dishonour; humiliation 2. to humiliate; to put sb. to shame | ● 信念 seun3 nihm6 = faith; belief; conviction | ● 追隨 jēui1 chèuih4 = to follow
“As soon as possible”. The way I seek freedom is to make my name public. I don’t let terror control my soul. Now the freedom I’m talking about is not the freedom of the body. I haven’t broken the law. According to the Basic Law, the law we’ve had in Hong Kong for a long time, I have not broken the law. What’s more, the filming of this documentary film was done before the National Security Law came into force. Of course, I have prepared myself mentally to become a political prisoner. If this happens, when I am arrested under the National Security Law, I will be a political criminal, completely and utterly. But in my view a political criminal is the self-humiliation of those who hold power. We have a great deal of faith that you can only be free if you follow Jesus Christ — that freedom is the true freedom.
I have gone public, and I remain in here Hong Kong, and my remaining here in Hong Kong, the place where I want to stay, is something I do so of my own free choice.
● 撇除 pit3 chèuih4 = (?) to put aside; to leave aside | ● 拘禁 kēui1 gam3 = to take into custody | ● 連累 lìhn4 leuih6 = to implicate; to involve; to get sb. into trouble | ● 放棄 fong3 hei3 = to abandon; to give up; to renounce | ● 大便 daaih6 bihn6 = human excrement
Footage from “Revolution of Our Times”
Voice-over: They thought that freedom could only be realized through resistance. When I made up my mind to go out onto the streets. I had to put any other identities I had aside — that of a student, that of a son of a mother and father. The only identity I had was that of a protestor, ready to give my all in the streets at a moment’s notice.
Kiwi Chow: My son is 6 years old this year. I asked him [what he thought about] us leaving Hong Kong to avoid the risk of arrest because of this documentary I had made. “If Daddy was arrested and sent to prison, it might well be [會] you wouldn’t see him for a very long time”. In reply, he said to me: “Let’s not leave, Daddy. We’ll stay here in Hong Kong together and make Hong Kong a beautiful Hong Kong.”
Caption: Implicating Others
During the whole filming of the documentary Revolution of Our Times, there was one moment when I wanted to give up. After what happened at CUHK, I had various physical reactions. My shit turned black.
● 咳 kāt1 = a cough | ● 濕疹 sāp1 chán2 = eczema | ● 身孕 sān1 yahn6 = pregnancy | ● 掉轉返 diuh6 jyun3 fāan1 = cf. 調轉頭 = 1. to turn around (in direction) 2. on the contrary | ● 連成一體 lìhn4 sìhng4 yāt1 tái2 = roughly, “to come together (or “pull together”) as one” | ● 信仰 seun3 yéuhng5 = faith; belief; conviction | ● 對白 deui3 baahk6 = a dialogue | ● 招致 jīu1 ji3 = to incur; to bring about; to lead to| ● 苦難 fú2 naahn6 = suffering; misery; distress
But what frightened me even more was that I was affecting the rest of my family. My wife developed a cough as well as eczema, and at the time she was pregnant. She was going to have another baby. That was the only time I considered stopping, because I was implicating them. I was really worried that something would happen to the baby. It was painful, very painful at the time. But then on the other hand [掉轉返] I thought, “But what about those protestors?” The thing I feared most was implicating others. I’m very grateful to my wife, my whole family. They came together with me in this. They followed me in my decision. My faith is to fear nothing, not even death. And so the self-immolator’s dialogue in Ten Years is also what I believe: As a person, I’m not concerned whether something is OK or not, whether it will lead to other people becoming implicated, whether it will bring about suffering or even death.
Award ceremony announcement: 今年最佳電影得獎者係 . . . | 《十年》
周冠威：如果《十年：自焚者》. . .
● 效果 haauh6 gwó2 = an effect; a result | ● 拯救 chíng2 gau3 = to save; to rescue; to deliver | ● 閃過 sím2 gwo3 = roughly, “to flash (through one’s mind); to cross one’s mind” | ● 自殺 jih6 saat3 = to commit suicide; to take one’s own life | ● 生命導師 sāng1 mihng6 douh6 sī1 = a life coach | ● 浪漫 lohng6 maahn6 = Romantic | ● 諾言 nohk6 yìhn4 = a promise (Chow uses the “lazy pronunciation” 諾 lohk6 here.) | ● 得獎者 dāk1 jéung2 jé2 = roughly, “the recipient/winner of a prize”
What I’m concerned with is not these outcomes. It’s not a matter of whether something is OK or not. It’s a matter of whether it is the right thing to do. Actually, it’s not a question of implicating others. However, there is a peace [of mind] in this.
Caption: Deliverance
Of course, I was unwilling to give up the film! Of course, I couldn’t give up the making of the film! It’s the only thing I know how to do. I can’t do anything else. I enjoy studying. But my school forced me to take exams. For this reason, once during my high-school years, I thought about committing suicide. But to a certain extent film saved me. Neither school nor home could teach me what love was. It was film that taught me. Film is like a life coach to me. So between film and myself, I made the romantic promise that I would pursue film to the end of my life.
Award ceremony announcement: The winner of this year’s award for Best Film is . . . Ten Years
● 勇氣 yúhng5 hei3 = courage; nerve | ● 充斥 chūng1 chīk1 = to flood; to congest; to be full of; to be replete with | ● 傷口 sēung1 háu2 = a wound; a cut | ● 鏡頭 geng3 tàuh4 = 1. camera lens 2. a scene; a shot | ● 戰地記者 jin3 deih6 gei3 jé2 = war correspondent
. . . was my own act of self-immolation in terms of my film career, then the documentary Revolution of Our Times was the act by which I obtained my freedom.
Caption: Bravery
My memories of CUHK are now completely filled with scenes from 2019. Back then I walked along this road many times. Walking along it now is like walking into my wounds. You want me to walk across the bridge? Usually when an interview has finished, the camera person usually asks me to walk around a bit for a bit of [extra] footage, but you bringing me here to this place is really too much. When I was filming of course I was very scared. I am not a war-zone reporter, and this was the first documentary I’d ever made.
● 擋 dóng2 = to keep off; to ward off; to block | ● 砰 pīng1 = bang; thump cf. 嘭paahng4 = bang (I am not sure what the right character should be for “bang” here!) | ● 抵擋 dái2 dóng2 = to keep out; to ward off; to check; to withstand | ● 膠子彈 gāau1 jí2 dáan6*2= a rubber bullet | ● 過渡 gwo3 douh6 = usu. “to transit”; here, perhaps, “to get through (a difficult experience)” | ● 治療 jih6 lìuh4 = to treat; to cure | ● 借助 je3 joh6 = have the aid of; draw support from | ● 傳遞 chyùhn4 daih6 = to transmit; to deliver; to transfer | ● 假設 gáa2 chit3 = to suppose; to assume; to presume
There’s a phrase that goes “my fellow protestors shielded me from the bullets”. The first time I was out there on the scene, physically I could feel these other protestors in front of me. Bang, bang, bang! They shielded me from the bullets. I sensed their courage, their protection. This shielding seemed to help shield me with them. The most dangerous thing I think was being hit by a rubber bullet one time. One wound after another. In the end you get through it, you are healed. And so I thought: In this process, It’s not as if I went out into the streets because I was brave. I only became brave after getting out there. What I’d like to say to those in power is: You can’t use me to spread terror. The only thing you can use me for is to underline how brave the Hongkong people are. If one day I am arrested, my hope is that . . .
【8:00】帶俾人嘅訊息係呢一樣
● 訊息 seun3 sīk1 = a message
. . . this is the message that will be conveyed to others
記者 | Reporter：莫坤菱 影像製作 Video Production：劉子康 美術設計 Design: Joyce Lo
Grammar Notes
In this video, Kiwi Chow gives the aspect marker 咗 jó2 a good work-out, so I thought it might be worth reviewing its main uses. Generally speaking, 咗 is added to a verb to indicate “perfectiveness”, something akin to “completion” but also linked to “actual realization”. Cantonese does have a verb particle 完 yuhn4, which indicates completion perfectly well, a factor that we should keep in mind when approaching 咗. Yip and Matthews make the point that adverbs “such as 已經 yíh5 gīng1 ‘already’, 啱啱 ngāam1 ngāam1 ‘just’ and 頭先 tàuh4 sīn1 ‘just now’ also favour jo2” (93). Their idea of favourable “contexts” favourable to the use of 咗 should be kept in mind: as with other aspect markers, it helps to try and recognize the kinds of typical situations in which 咗 is used, rather than relying on some cast-iron grammatical rule.
One of these common contexts is when the verb is followed by a number and a measure-word (or some other equivalent mode of quantification). During the 2019 protests, the Hong Kong police purchased three new water-cannon trucks. This was conveyed by a TVB report as: 警方一共買咗三架「水炮車」 = “The police have bought a total of three water canon trucks”. A friend of mine, reporting on her latest culinary exploits, wrote in an email: 今晚煮咗一個日本甜品，日文叫大學芋，英文candied sweet potato! In the phrase “last night [I] cooked a Japanese dessert”, the quantification 一個 provides the favourable conditions for the use of 咗. The time it takes to do something can also function as a kind of quantification. So, in a report about a giant lizard on the loose in a housing estate in Tuen Mun, we were told 警方到場用咗大約十五分鐘捕足蜥蜴並帶走。= “After arriving at the scene, police took approximately fifteen minutes to catch the lizard and [並] take it away.” Here, the time expression 大約十五分鐘 quantifies the verb, and so 咗 is added. It is not added to the second verb 帶走.
We can find similar instances in Kiwi Chow’s comments. Firstly, at 5:40 he makes the memorable statement 去下咗一個浪漫嘅諾言 | 我終身追隨電影 = “I made the romantic promise that I would pursue film to the end of my life”. Here, the quantification 一個 is used in the phrase meaning “a romantic promise”. A bit later on, at 6:12, he talks about how many times he walked along a certain campus road at CUHK: 呃，我對中文大學嘅記憶 | 而家都係全部充斥住2019年嘅畫面 | 行咗好多次嘅 = “my memories of CUHK are now completely filled with scenes from 2019. Back then I walked along this road many times”. In this case, 好多次 hóu2 dō1 chi3 (“very many times”) provides the conditions favourable to the addition of 咗.
Another common context, fairly easy to spot, involves a kind of clause a bit similar to the English “after doing something”. Perhaps the most important remark made in the video uses this kind of structure. At 1:07, Chow says 吸收咗呢場運動嘅勇氣 | 我想走出嚟 = “having absorbed the bravery of this protest movement, I wanted to go out and film it”. Here, 咗 is added to the verb 吸收 kap1 sau1 = to absorb to indicate that the absorbing has been realized. This realization of the first verb paves the way to the main clause. Chow goes on to use this structure a second time in 而當我攞起咗呢個責任 | 決定行出嚟嘅時候 | 我就應該行到底嘅, where it means something like “and with my taking up/assuming of this responsibility.” In such instances, the realization of the first action serves as a precondition for the second.
A more subtle context seems to involve the specific meaning of the verb: I get the impression that there are certain verbs which tend to go with 咗 because realization or actualization is somehow integral to their meaning. After 4:01, Kiwi Chow uses 咗 twice in the following sentences:
更加令我恐怖嘅係 | 呃，我影響咗屋企人 = but what frightened me even more was that I was influencing/affecting the rest of my family
係唯一次我有想過放棄 | 因為我連累咗佢哋 = that was the only time I considered stopping, because I was implicating/making it hard them
The two verbs in question are 影響 ying2 heung2 and 連累 lihn4 leuih6? and with the addition of 咗, Chow indicates that he had influence and implicated his family members.
We all have split or splintered personalities according to 素黑 Sou Hak. To live well, we must acknowledge this essentially fractured state and then learn the art (as she states elsewhere) of becoming “private detectives of our own selves” who — like Jane Marple or Lieutenant Columbo — manage to get a clearer idea of what we actually are by careful observation and fiercely logical deduction.
Sou Hak has explored this process in a recent book of hers provocatively titled 《也許你真的不如你所想那樣》 (Perhaps You Really Aren’t Who You Think You Are). But it’s not anger she want to provoke but clear-sighted recognition. Without self-knowledge, she asserts, 分裂容易令人哋痛苦 | 人有必要辨認出自己 | 其中一個目的係減低痛苦 | 包括自己同埋因爲自己而導致別人嘅痛苦 = “to the self in every present moment, fragmentation easily causes pain, and one of the goals of having to see yourself clearly is to reduce [this] pain, both your own and the pain you cause to others because of what you are”. In other words, the detective work we need to do on ourselves is not just for our own good: others may benefit from it, too.
In the presentation, you’ll come across some small but intriguing grammatical issues, including the use of 透 tau3 after verbs to indicate the result of the action; a couple of instances of that very common double sentence-final particle 嚟㗎 lèih4 gaa3; three uses of 相 sēung1 as the first element in compound verbs, expressing the idea of “each other; one another”; as well as two common aspect markers, 翻 fāan1 and 緊 gán2. You can read all about it after the transcription — if you’re aspiring to Canto-connoisseurship!
Because she reads quite a bit from her book, a lot of the vocabulary is fairly literary, but since there are no hard and fast boundaries in language between formal and informal, why not accept the challenge and make the following items your own: 道德責任 douh6 dāk1 jaak3 yahm6 = a moral responsibility; 軟弱 yúhn5 yeuhk6 = weak; feeble; flabby; 前後一致 chìhn4 hauh6 yāt1 ji3 = roughly, “consistent from start to finish”; 腦結構 nóuh5 git3 kāu1 = roughly, “the structure of the brain”; 混亂不安 wahn6 lyuhn6 bāt1 [ng]ōn1 = roughly, “confused & uneasy”; 重建 chùhng4 gin3 = to rebuild; to re-establish; and 脫離 tyut3 lèih4 = to separate oneself from; to break away from.
Please scroll down for my transcription, English translation and notes. You can view the video here (subtitles in Standard Written Chinese only). Since it is a YouTube video, you can slow down the playback speed if you wish: at 0.75 and 0.5, the sound quality is still good. And remember, if you want the standard jyutping romanization or to check any of the Chinese in the text, please consult the Sheik Cantonese on-line dictionary.
● 辨認 bihn6 yihng6 = to identify; to recognize | ● 本性 bún2 sing3 = natural instincts; nature; inherent quality | ● 舉步 géui2 bouh6 = cf. 舉步維艱 = have difficulty moving forward | ● 逃避 tòuh4 beih6 = to escape; to evade; to shirk | ● 道德責任 douh6 dāk1 jaak3 yahm6 = a moral responsibility | ● 擔子 daam3 jí2 = a load; a burden | ● 軟弱 yúhn5 yeuhk6 = weak; feeble; flabby
Note: The discourse marker 偏偏 pīn1 pīn1 is mainly used in writing. It indicates (according to my trusty A Chinese-English Dictionary) that reality just happens turns out the opposite of what one hoped for or expected [表示事實跟所希望或期待的恰恰相反]. Sou Hak’s meaning here is that just when someone gets to the gateway
Caption: Why Are People Afraid to Face their True Selves?
Caption: Sou Hak | Therapist & Writer| Author of Perhaps You Really Aren’t Who You Think You Are
People have a need to recognize who they are. Superficially, a great many people would like to look clearly into their own minds in order to get a better understanding of their “[essential] nature”. They want to know what they really want, and what they really want to do. But when in truth they get to the main gate [of themselves], they don’t dare step through. Some people would like to know themselves [睇通自己], but at the same time they’re afraid to. Why are people so afraid to face their true selves? One reason is that they are worried they could no longer go on evading themselves if they were they to see themselves clearly — they would have to face up to themselves and bear the responsibility. One has a moral responsibility to improve oneself. “Facing up [to oneself]” is in fact a very heavy burden to bear. Some people are afraid that they won’t be able to bear [such] a burden. Some people just don’t want the responsibility, unwilling [怕] to take the trouble, to make an effort, to strive. Weak people heal with great difficulty. Lazy people are beyond all saving [冇得救]. You too know this.
分裂 fān1 liht6 = to split; to divide; to break up | ● 合湊而成 hahp6 chau3 yìh4 sìhng4 = (?) made by combining different parts/pieces | ● 前後一致 chìhn4 hauh6 yāt1 ji3 = roughly, “consistent from start to finish” | ● 退縮 teui3 sūk1 = to shrink back; to flinch; to cower | ● 僞裝 ngaih6 jōng1 = to pretend; to feign | ● 腦結構 nóuh5 git3 kāu1 = roughly, “the structure of the brain” | ● 蠢蠢出場 chéun2 chéun2 chēut1 chèuhng4 = cf. 蠢蠢欲動 = ready and excited to have a go | ● 陷入 haahm6 yahp6 = to sink into; to be caught in | ● 混亂不安 wahn6 lyuhn6 bāt1 [ng]ōn1 = roughly, “confused & uneasy” | ● 自滿 jih6 múhn5 = usu. “complacent; self-satisfied” | ● 相沖/衝 sēung1 chūng1 = (of two or more things) to clash; to collide | ● 愈 yuh6 = to surpass cf. 愈 … 愈 = the more … the more ● 整合 jíng2 hahp6 = to reorganize & consolidate
You may well ask: “Surely I should be the person who knows what I am [better than anyone else]. Why can’t see clearly into myself [睇唔透自己]? At this point, I would like to mention the key-word “fragmentation”. People are very complicated, made up of many fragments of self. There is no overriding consistency [前後一致] in you, or a complete you. This you is striving [to do its best], [while] that you holds back. Another you is very good, while there is another you who pretends [有一種僞裝]. In itself, there is nothing good or bad about [this] fragmentation — it is merely a phenomenon of normal brain structure [正常嘅腦結構現象]. Whenever a person encounters difficulties, or needs to make a choice, these fragmented selves are liable to make trouble [會蠢蠢出場], plunging you into a state of confusion. When imagination, desire and expectations are integrated, you will feel a sense of affirmation and self-satisfaction, but when imagination, desire and expectations conflict with one another [相沖], you feel like a stranger to yourself. The greater your inability to reorganize & consolidate yourself by yourself . . .
● 變動 bin3 duhng6 = to change | ● 導致 douh6 ji3 = to lead to; to bring about; to result in | ● 平衡 pìhng4 hàhng4 = balance; equilibrium | ● 重建 chùhng4 gin3 = to rebuild; to re-establish | ● 清晰 chīng1 sīk1 = distinct; clear | ● 圖像 tòuh4 jeuhng6 = a picture; an image | ● 脫離 tyut3 lèih4 = to separate oneself from; to break away from | ● 喜悅 héi2 yuht6 = happy; joyous | ● 樂活 lohk6 wuht6 = (?) lifestyles of health & sustainability (LOHAS)
. . . the more confused you become. In every moment, you are a changing self. You are not trying to recover yourself or be yourself; you are evolving a self [變寅出自己]. To the self in every present moment, fragmentation easily causes pain, and one of the goals of having to see yourself clearly is to reduce [this] pain, both your own and the pain you cause to others because of what you are. Recognize the you you are at this moment — these various you’s — and what they are doing, what they are thinking, what they are afraid of, what they are in love with, and try to balance out your moods, desires and actions among these fragmented selves. These [responses] can bring you, and those around you [同埋別人], some relief. After you’ve seen into yourself clearly, rebuilding a reorganized, consolidated and distinct [清晰] self-image [「自己」圖像] is extremely important, enabling you to grow, to break away from difficult situations, and to find a joyous, healthy and sustainable life-direction [搵到喜悅同埋樂活嘅方向].
● 表裏 bíu2 léuih5 = the outside & the inside; one’s outward show & inner thoughts | ● 眾多 jung3 dō1 = multitudinous; numerous | ● 相處 sēung1 chyú2 = to get along with one another | ● 協調 hip3 tìuh4 = to co-ordinate; to harmonize
It is only when you have the ability to see into yourself, inside and out, and [can] live with, consolidate, balance and coordinate all these multifarious fragment-selves that you can be who you are. [Then], you won’t come and see me; you will see into yourself and recognized what you see [同自己相認].
Grammar Notes
A. As Yip and Matthews point out, Cantonese has an extensive repertoire of resultative particles which are added to (usually monosyllabic) verbs to describe the extent or consequence of an action (Basic Cantonese: 89). Examples include 錯 cho3 = “wrongly”; 好 hóu2 = “complete”; 明 mìhng4 = “clear”; and 壞 waaih6 = “bad; broken”. You’ll regularly encounter verbs using these particles such as 攪錯 gáau2 cho3 = “to make the wrong choice” and 做好 jouh6 hóu2 = to finish up (doing)”.
Next time you pay a visit to the Ten Thousand Buddhas Temple near Sha Tin, watch out for a small Buddhist establishment near a stream about half way up the hill. On it you will see the words: 看破放下自在, very roughly meaning = “See through [this world]. Put down [your burdens]. Be at ease”. Here, 看破 is another example of a verb + resultative particle, in which 看 hon3 = “to see” and 破po3 = “to break (through)”. If your seeing breaks through what you think of as reality, then you’re on your way to Buddhist enlightenment.
In Sou Hak’s presentation, she uses another resultative particle with a similar meaning: 透 tau3. In Cantonese, 透 is encountered all the time in 透過 tau3 gwo3 = “by means of”, but one of its basic meanings is “to penetrate; to pass through”. At 0:06, she uses it for the first time in 好多人表面上想睇透自己嘅心 = “superficially, a great many people would like to look clearly into their own minds”, putting 透 with the common verb 睇 tái2 to express the idea of “seeing into something” or “looking deeply into (oneself)”. She says it again it 0:24 in 有啲人又好怕睇透 = “they are afraid to see into themselves”, and then goes to use it again at 1:06 in a potential construction: 點解仲會睇唔透自己嘅？Since potential constructions express inability or potential to do something, 睇唔透 = “cannot see into (one’s mind)”. To express ability in this case, we would use 睇得透 = “can see into (one’s mind)”. This may seem a little obscure, but although 可以 and 能夠 are the verbs routinely used to mean “to be able” in Cantonese, 得 also has this sense in certain limited situations, reflected in the fact that 得 to this day means “OK” or (as Martin Booth reports) “can do!”.
Just to make life interesting, Sou Hak expresses more or less the same thing with two other different resultative particles. At 0:21 she uses 有啲人又想睇通自己, in which 通 tūng1 = “open; through”. For this reason, the Chinese for “old China hand” is 中國通, suggesting that the person knows China “through and through”. At 0:33 she also declares 係驚睇清楚之後唔能夠再逃避, making use of the common adjective 清楚 chīng1 chó2 = “clear” as the resultative particle (in my experiences, bi-syllabic resultatives are rare). This pops up again at 2:58 with a different verb: 認清楚 = “to recognize clearly”.
B. The double particle 嚟㗎 lèih4 gaa3 can be added to sentences and questions that are based a kind of equation: “A = B” or Does “A = B?”. My impression is that it is used to indicate permanent or defining characteristics (rather than transitory or incidental ones). Sou Hak uses 嚟㗎 in the following situations:
In the first example, she basically says “facing up [to oneself] is in fact a very heavy burden”. The double particle is added to indicate that the speaker sees the “burdensomeness” as part and parcel of the act of confrontation. In the second example, too, we also get the feeling that a kind of universal truth is being suggested: “Surely I should be the person who knows what I am [better than anyone else]”. Here are some other examples (including a question) I have collected. Note that they all contain the verb 係 haih6, which functions as a kind of “equal” sign:
呢架係二手車嚟㗎。 = This car is second-hand. (Sheik Cantonese) 點算呀？呢度係邊度嚟㗎？= Now what are we going to do? Where is this place? (Context: the speaker has been forced to get off a minibus in the middle of nowhere.) (Current Colloquial Cantonese) 噉呢一本係佢最新嘅詩集嚟㗎 = Now this book is his latest collection of poems. (《亂世講書》： 字裏光影) 其實受害者唔單止係被欺凌嘅同學呢 | 同時係欺凌者或者係，呃，呢一種，呃，排斥者呢，本身其實都係呢一種恐懼文化或者恐懼情緒嘅受害者嚟㗎 = Actually, the victims [of homophobia] are not only the students who are bullied. At the same time, bullies and those who exclude others [排斥者] are themselves victims of this culture of terror or this terrified mood. (I am ME! 我係許寶強) 觀塘海濱長廊對出尋晚開始有大批死魚喺海面嗰度漂浮。唔少係烏頭嚟㗎。 = Just next to the Kwun Tong Promenade, a large number of dead fish were [seen] floating on the surface from yesterday evening. Many of them were grey mullet. (TVB) 我諗無論你哋有意定冇意 | 歌都係一個記錄嚟㗎喇 = Whether intentionally or unintentionally, I think songs are a documentation (達明一派 30 年前唱香港的命 黃耀明：我哋需要新嘅香港)
None of these examples is negative, but my search for new examples might turn up a negative eventually.
C. The character 相 sēung1 often combines with a verb to indicate mutuality. Sou Hak uses it three times, and these examples should make its usage clear:
In the first case, 相 is added to 融 yùhng4 = “to blend; to fuse” to indicate that imagination, desire and expectations all “blend together” or become integrated. Later in the same sentence, Sou Hak presents the opposite scenario through 相冲 sēung1 chūng1 [also written as 相衝]. Here, 冲 means “to clash”, so the addition of 相 highlights the idea that the three elements are in conflict with one another. In the final example, the verb used is 處 chyú2 = “to get along with” (but remember, 處 can also be pronounced as chyu3 or syu3 with a different set of meanings!). 相處 is one of the most commonly encountered 相 + VERB compounds, with 同眾多嘅分裂嘅自己相處 = “and [can] live with all these multifarious fragment-selves”. As far as I can see, 相 can be used for a mutual relationship involving two subjects only, or it can refer (as is the case here) with the relationship between more than two entities.
D. A few final points. Firstly, there’s a very good example of the 冇得 + VERB structure which seems to add weight to the view that it indicates absolute (“not for love nor money”) and universal (covering all modes of ability, including physical capacity, know-how, permission, the presence of favourable or adverse conditions, etc.) inability. So at 0:58, when Sou Hak says 懶惰嘅人係冇得救嘅 = “lazy people cannot be saved”, she means: NO WAY! NOT UNDER ANY CIRCUMSTANCES! NOT BY YOU NOR BY ANYBODY ELSE!
Secondly, there are a couple of noteworthy uses of the aspect marker 翻 fāan1. Basically, this is added to verbs to indicate that the action is repeated. However, it can be extended in other ways, one of which is to indicate “recovery”. At 1:45, Sou Hak makes use of it twice in the phrase 每一刻嘅你都係喺度變動嘅自己 | 你唔係要搵翻或者做翻你自己 = “you are not trying to recover yourself or be yourself”, my sense is that 翻 suggests a going back to some kind of previous state. The second example 做翻你自己 could literally be translated as “do-back your self”. There’s also an illuminating use of the aspect marker 緊 gán2, essentially used to indicate the you are “in the middle” of doing something. In the fragment 認出當下呢一個你 | 呢一啲嘅你 | 喺度做緊乜 | 想緊乜 | 怕乜嘢，愛乜嘢 at 2:32, 緊 is added to the active verbs 做 and 想 to mean “what you are doing” and “what you are thinking”. The essential significance here, consolidated by the addition of 喺度 hái2 douh6 is “what you are doing right at this moment”. What Sou Hak goes on to say after this has more to do with long term states, so she says 怕乜嘢，愛乜嘢 = “what you are afraid of and what you love/are drawn to” without 緊, since states by definition involve duration.
Singer 黃耀明 Wong Yiu-ming, together with guitarist 劉以達 Tats Lau, formed the band 達明一派 Tat Ming Pair in 1985, a name inspired by the final character of their personal names. They are described as “an experimental Cantopop duo” and are also credited with making the first local concept album in the history of popular music in Hong Kong. Although officially disbanding in 1991, Tat Ming Pair continue to reunite periodically with new songs and concerts, some of which has upset the fragile-hearted censors so much that streaming of their music has been blocked in the Mainland.
In this four-minute video — which premiered on Stand News not long before it was closed down by the National Security Department for honest reporting (otherwise known as “subversion”) — Wong reflects on the role of popular music in the documentation of an era and on his commitment to living the life he has grown accustomed to, which means 我有咩，就想講咩嘢 = “saying whatever happens to be on my mind” . . .
There is some interesting grammar worth delving into in this interview, including those impossible sentence-final particles that drive even the most level-headed and conscientious of learners wild with frustration, especially the Terrible Trio of 喇 laa3, 啦 lāa1 and 囉 lō1! At best, I think all you can really do is try to identify typical situations in which these particles occur as you go on collecting and reflecting on concrete examples. Wong also uses 中 jung3 as a result particle, and employs the structure 有得/冇得 + VERB. You can find my discussion after the transcription, if you’re interested.
As for vocabulary, Wong gives us the chance to learn the four-character phrase 一廂情願 yāt1 sēung1 chìhng4 yuhn6 = “one’s own wishful thinking”, something we should all be checking ourselves for. You would also do well to commit the following to memory: 荒謬 fōng1 mauh6 = “absurd; preposterous”; 失戀 sāt1 lyún2 = be disappointed in a love affair; 變遷 bin3 chīn1 = changes; viscissitudes; 願望 yuhn6 mohng6 = a desire; a wish; an aspiration | 感受 gám2 sauh6 = ① to be affected by ② to experience; to feel; and 光復 gwōng1 fuhk6 = to recover; to liberate.
Please scroll down for my transcription, English translation and notes. You can view the video here (subtitles in Standard Written Chinese only). Since it is a YouTube video, you can slow down the playback speed if you wish: at 0.75 and 0.5, the sound quality is still good. And remember, if you want the standard jyutping romanization or to check any of the Chinese in the text, please consult the Sheik Cantonese on-line dictionary.
● 永恆 wíhng5 hàhng4 = eternal; perpetual | ● 宿命 sūk1 mihng6 = predestination; fatality | ● 循環 chèuhn4 wàahn4 = to circulate; to cycle | ● 撞正 johng6 jeng3 = to collide head-on with; head-on collision | ● 預言 yuh6 yìhn4 = ① to foretell ② a prediction | ● 憂愁 yāu1 sàuh4 = sad; worried; depressed | ● 荒謬 fōng1 mauh6 = absurd; preposterous
When you make a record, even more, of course, you hope to make the record well [做好咗張唱片]. Now I think sometimes just be chance, the things said in it [that is, the record] are timeless, valid for any time [講得中]. I don’t whether any of our songs have this timeless quality. Or perhaps it’s just unlucky: what we talk about in our songs is merely the destiny [宿命] of Hong Kong, a destiny that is repeating itself over and over again and which we have collided with head-on, just by accident.
Caption: A Prediction from 30 Years Ago | Wong Yiu-ming
Lyrics: Please don’t worry about me | Butterflies last longer than sand dunes | Please believe my absurdities | Even if I don’t want to go very far away from here (“Oi Nei Lau”, by Tat Ming Pair)
When you first start out, you have no real aim. You just want someone to put out a song for you, to put out a record[ing], to have a bit of fun [有得玩]. Later, you realize that a lot of the things you come across in your life can go on to become a part of your music.
● 純粹 sèuhn4 seuih6 = pure; unadulterated| ● 發聲 faat3 sēng1 = (?) to speak up; to speak out| ● 一廂情願 yāt1 sēung1 chìhng4 yuhn6 = one’s own wishful thinking | ● 失戀 sāt1 lyún2 = be disappointed in a love affair | ● 變遷 bin3 chīn1 = changes; viscissitudes
I think it’s like having found a tool with which to express yourself.
Sometimes, you [may] think that music is more pure, but it’s not really a question of purity. [If] your main objective is struggle, then you write songs about struggle, like for example [the song] “Glory to Hong Kong” [《願榮光歸香港》）] While we still have this platform, this tool, my hope is that at least some of our songs can become a part of [our] speaking out on behalf of everyone. Especially now, [when] people are doing engaged in all kinds of actions [做好多嘅行動] that could be very dangerous. Creativity or art is maybe not so dangerous, or perhaps that’s just wishful thinking on our part. Whether intentionally or unintentionally, I think [music] is a documentation — of your failed love affair or of the changes of an age. [The album] Fallen Angel [《意難平》] is a more personal document, while Nerve [《神經》] is a more social kind of documentation.
【2:00】吊詭嘅地方就係話 | 我 . . . 我哋就係用呢兩張唱片 | 嚟回應呢一個時代
歌詞：(Heard but not shown on screen) 賣掉舊夢跟舊愁 |賣掉伴著我的憂 | 代換了新愛才來渡以後 | 賣掉痛苦買美酒（達明一派《四季交易會》）
● 吊詭 diu3 gwái2 = (?) paradoxical | ● 回應 wùih4 ying3 = to respond | ● 舊愁 gauh6 sàuh4 = roughly, “old worries” | ● 代換 doih6 wuhn6 = (?) to substitute | ● 交易會 gāau1 yihk6 wúi6*2 = trade fair | ● 專輯 jyūn1 chāp1 = (music) album; LP | ● 寂寞 jihk6 mohk6 = lonely; lonesome | ● 願望 yuhn6 mohng6 = a desire; a wish; an aspiration | ● 感受 gám2 sauh6 = ① to be affected by ② to experience; to feel
Where it gets paradoxical [吊詭嘅地方] is that it is with these two albums that we responded to these times [呢一個時代].
Lyrics: Sell off old dreams and old cares | Sell off the worry that keeps me company | Getting by, finding a replacement new love | Selling pain & buying up fine wines (“The Four Seasons Trade Fair” by Tat Ming Pair)
Caption: Tat Ming Pair Will Do Concerts in November | Performing Every Song from the Albums Fallen Angel & Nerve
For instance, “The Four Seasons Trade Fair” is [about] a society in which everything can be bought and sold. The freedom you used to enjoy can also be sold because you want to get some other things [for it].
Lyrics: Sell off lonesome freedom | Sell off aspirations & experiences | And when everything is sold off, look forward to what comes next | Selling ideals & buying up excuses
Captions: 27 May 1989: Offering Democracy & Song to China | 12 November 2014: The Umbrella Movement | 4 June 2019: June 4 Candlelight Vigil | 21 July 2019: Anti-extradition Bill Demonstration | 8 December 2019: Civil Human Rights March for Internal Human Rights Day
You would like to hope that [要希望] you can continue the way of life you’ve grown accustomed to, and what I am accustomed to is saying whatever happens to be on my mind.
● 霞 hàah4 = rosy clouds; morning or evening glow | ● 瑟縮 sāt1 sūk1 = to curl up with cold; to cower | ● 惶恐 wòhng4 húng2 = terrified | ● 光復 gwōng1 fuhk6 = to recover; to liberate | ● 殖民 jihk6 màhn4 = to establish a colony; to colonize
I hope now I will continue to talk and sing about the things I dared to talk and sing about five years ago.
Lyrics: Depression beneath the flames in the sky | The Earth is silent, not saying a word | A wind blows up a purple-coloured mist and glow | The people cower in the face of terror (“Heavenly Questions” by Tat Ming Pair)
Actually, I have no idea whether the Hong Kong of those days needs to be recovered or not. Or whether [we] need to go back to the Hong Kong of pre-1997 days. I don’t enjoy being colonized by others. Nevertheless [只不過話], there are many elements in our growing up in this bizarre social situation that have given us, I feel, many interesting things, even more interesting than today [甚至有趣過而家啦]. I think we need a new Hong Kong . . .
● 黑暗 hāk1 am3 = dark | ● 射入嚟 seh6 yahp6 lèih4 = to shine into
. . . but it needs light. Hong Kong is now very dark. Perhaps what we really need more of is . . . is for more light to shine in.
Grammar Notes
Typically, 喇 laa3 is used to indicate that something has already happened and to report change. I saw a simple example recently: 凍嗮喇 = “(the food) has gone completely cold”. When something new happens, 喇is also often used to mark the change in situation. At 0:27, Wong says 噉咁啱就撞正喇 = “we have collided with head-on”. You will routinely find 喇 used in if-clauses to indicate what new situation will emerge if certain conditions are met. For instance, at 1:21 , Wong says “if we still have this platform, this tool …” and goes on to finish with the new situation: 至少有部分我哋嘅歌可以，啫，變成 | 為大家發聲嘅一部分喇 = “my hope is that at least some of our songs can become a part of [our] speaking out on behalf of everyone” (unfortunately, the sentence itself is a bit complex). Finally, 喇 can be used prospectively, in circumstances where you want a new situation to emerge. Tsang Yuen-lam describes this usage as “It is time to”, and notes that it should not be used when speaking to “superiors”. This prospective usage is possibly at work when Wong declares in his final sentence 我哋需要更多 . . . 更多嘅光射入嚟喇 = “what we really need more of is . . . is for more light to shine in”. According to Colloquial Cantonese (168), 喇 can be added to negative imperatives formed with 唔好 mh4 hóu2 and the expression 唔使 mh4 sái2 = “there is no need to: 天氣轉熱。唔使着太多衫喇。 = “The weather is getting hotter. There’s no need to wear too many clothes”.
Note too that 喇 regularly fuses with that other common sentence-final particle 㗎 gaa3 to form 㗎喇. This often suggests that the speaker has everything under control, perhaps reflected by the prevalence of “no problem” in Hong Kong English (at least according to Martin Booth).
啦 lāa1 is routinely used to mark the items in a list (呀 aa3 is also used for this purpose). It is also commonly used with proposals and suggestions, often formed in Cantonese with the opening expression 不如 bāt1 yùh4 = why don’t (we)…; how about … In material on Cantonese, it is often suggested that 啦 also serves as a more “animated” version of 喇 laa3, conveying the fact the speaker is more enthusiastic or personally engaged in what is being said. This also connects with the idea that 喇/啦 can be used to express that enigmatic quality called “CRS” (current relevant status). I think there is some truth in the hypothesis that 啦 in particular is used (subjectively) by speakers to “book-mark” certain parts of a conservation as “worthy of note”, but by nature it seems very hard to pin down. When Wong says at 3:53 我覺得得到好多有趣嘅嘢囉 | 甚至有趣過而家啦 = “(our growing up in this bizarre social situation that has given us,) I feel, many interesting things, even more interesting than today”, he may be using 啦 for this reason. Or it may be that by using啦 lāa1, Wong wants to indicate that his remarks are to be taken as his personal suggestion/opinion rather than categorically asserted fact.
囉 lō1 is used to suggest that what is being said should be obvious to the listener. As we have seen on several occasions in these posts, is regularly used with 咪 maih6 to express “an obvious conclusion”. Tsang Yuen-lam adds a bit more detail when she states that it is used for “giving suggestions that the speaker thinks are obvious” (157). Wong uses it at 1:16 in 你主要嘅目的就係要抗爭 | 咁咪寫啲抗爭嘅歌出嚟囉 = “[if] your main objective is struggle, then write songs about struggle”. Tsang gives three other uses for 囉 lō1: (1) pointing out something that the speaker thinks is obvious; (2) refuting someone (obviously you are wrong); and (3) expressing unwillingness or discontent. Perhaps the first additional use explains why Wong uses 囉 lō1 twice at 1:50 in 《意難平》係一個 personal 啲嘅一個記錄囉 | 而《神經》係一個社會性啲嘅，呃，記錄囉 = “[The album] Fallen Angel [《意難平》] is a more personal document, while Nerve [《神經》] is a more social kind of documentation”.
Bear in mind, however, that 囉 can also be pronounced lo3 and lòh4, with other shades of meaning . . .
Two other points are worth mentioning. Firstly, when pronounced in the mid-level tone rather than the high-level tone, 中 jung3 means approximately “to hit; to fit exactly”. It is often added to verbs to indicate the result of an action. When a high-school student was shot by police in Tsuen Wan during the 2019 protests, TV reports described the event by using （警方）亦都喺荃灣開過槍 | 射中一個示威者, with 射 seh6 meaning “to shoot” and 中 indicating a hit. Note too that 中籤者 jung3 chīm1 jé2 refers to “someone who has won the lottery. At 0:13, Wong uses it with the verb 講 góng2 = to speak. Adding 中 jung3 seems to give the meaning of “hitting the nail on the head” or “saying something that is spot on”:
佢裏邊講嘅嘢係 timeless（永恆）嘅 | 係幾時都講得中
There is also one occurrence of the structure 有得 + VERB. I am yet to find any good discussion of this in the literature, but it seems to be linked to (absolute) ability (得 dāk1 = to be able). It may be, too, that there is an impersonal quality implied: what can or can’t be done has more to do with the situation than it has with any individual capability. At 0:55, Wong makes use of 有得玩, suggesting roughly “enabling one to have a good time”:
你開始嘅時候其實你冇目的 | 你只係想有人幫你出一首歌、出唱片 | 有得玩
Other examples from my own experience include 根本佢係冇得選擇 = “basically, he has not choice (is unable to make any choice)” and (from Sheik Cantonese) 佢淨係鍾意著紅色裙，冇得解嘅。 = “She only loves to wear red dresses, which can’t be explained.”
It was Martin Booth who once revealed that the view of Victoria Harbour regularly reduced friends to the verge of tears, either because they were moved by the magnificence of the vista or because they were only able to fit one-fifth of it into the view-finder of their cameras. In An Eye on Hong Kong, you feel that photographer Keith Macgregor is absorbed by this problem of the panorama and what it means for our understanding and appreciation of Hong Kong.
The urban panorama is the obvious place to start, and Macgregor understands its idiom perfectly. “Central 1990” captures the mixed ruthless geometry of the harbour-side skyline set against a deep-blue sky only partially softened by cloud. This is one of the founding dreams of Hong Kong, in which no individual human being matters (you see none in this image) and where wealth and power solidify themselves with a breath-taking yet cold-blooded aplomb.
More lively and endearing are the nightscapes, often shot with long exposure-times to create vivid light-trails inscribed by ferry-boats and land traffic in motion. Colour here intrudes on the otherwise imperturbable architecture, and softens the harsh angles and plate-glass glare of the day-time city environment. There is a garish vitality to the light, as contradictory as the night itself with promises of leisure — if not pleasure — alongside our instinctive terror of the dark. Macgregor’s masterpiece in this type of photograph is the three-page fold-out “Island 1996”, taken from Hung Hom on the Kowloon side. It shows Victoria Harbour all the way from North Point to Sheung Wan, lit-up by neon and the complementary red and yellow lights of the boats. But beyond it all, under a late-twilight sky, the mountains on the eastern coast of the island remain featureless, forbidding, presences.
A different kind of panorama characterizes the Kowloon pictures. It is not horizontal sweep that matters but depth in a streetscape filled with what Romain Jacquet-Lagrèze calls “city poetry” — that is, the collage of signage that transforms main roads into textual fields. One typical example is “Tung Choi Street Market, Mong Kok 1994”. With the exception of the words “PARK’N SHOP in the foreground and an upper-case GROOVY in the middle distance, what follows down the length of the road is a galaxy of Chinese writing, much of it done in red, some it reading right-to-left, in other cases top-to-bottom. If you read Chinese, you could spend an easy half-an-hour deciphering what you see (I spied a shop-sign for a Buddhist vegetarian restaurant tucked in amongst the linguistic barrage).
Naturally, night scenes of a neon-lit Nathan Road lend themselves perfectly to photography, too. No language glows in the dark like Chinese does.
Once we leave the built-up centres of Hong Kong behind, we come to a third mode of panorama, this time composed of sea, mountains and sky, the whole unified by the light that transforms the blues and greens into jewel-like azure and emerald. The eastern New Territories is a favourite location for Macgregor in this regard, examples including “North Sai Kung 1995”, “Sai Kung Peninsula 1995”. Other shots have a tourist-brochure feel to them, but at their best they distil the overpowering natural beauty of the Hong Kong landscape and convince us that there must be something altogether remarkable about the feng-shui of the place.
Apart from the panorama, you will find many photographs in An Eye on Hong Kong concerned with the life of fisherfolk. Of course, pictures of junks are a stock item in many books on Hong Kong, but Macgregor goes well beyond this, with numerous pictures of working life at sea and of the dragon boat races. Like the wonderful Barbara E. Ward before him, Macgregor seems to feel a close affinity for the Tanka people, and has gone out of his way to document what he can of their seafaring lifestyle. Late in the book (pages 114-116), there are even shots of celebrations for the birthday of Hung Shing on Kau Sai Island, not far from where the locals have put up a plaque in commemoration of Ward for all the work she did for the local community, including the creation of a new Kau Sai Village in Hebe Haven.
This affinity for the Tanka also results in some very special photographs of female heads, a minor strand in Macgregor’s work that serves as a tender counter-balance to all the sweep and impersonality essential to his panoramas. There is a full-page photograph in the introductory section of the book of a woman dressed in her best clothes and wearing a number of elaborate silvery ornaments in her hair, with all the vibrant colours of some temple decoration in the background. It is the epitome of festivity, summed up in a couplet I once saw in Tsz Tin Tsuen Village in Tuen Mun — 神人共樂, Gods and Human Beings, Enjoying Themselves Together. Of this type of image, the most memorable one for me is “Fisherwoman”, taken in Aberdeen in 1986. It is certainly not a photograph that leaps out at you the first time you see it, but there is something in the woman’s appearance and expression that is like an enigma, drawing you back again and again.
Keith Macgregor: “Fisherwoman”
Collages and contrasts are two other elements in Macgregor’s photography that diversify his appeal. Subject-matter for the former include temple decorations, smiling faces, various dry goods, aerial views, seafood, and salt-dried fish, as well as children taking part in the annual float procession held on Cheung Chau. Contrasts generally involve two photographs of the same scene taken at different times. The prime example is “The Harbour and the City”, which juxtaposes a panorama taken by Mee Cheung in pre-skyscraper 1948 with one by Macgregor taken in 1970. Quieter (and, for me, sadder instances) include the shot of a “typical old building in Eastern Street, Kennedy Town” from 1977 placed next to that imperious photograph of Central in 1990, as well as two pictures of Sha Tin, before and after it was new-towned out of existence into its present Legoland form, racecourse dominant in the foreground beside the extensive sewage treatment works.
And if this is not enough for you, Macgregor also includes some important images from the Sau Mau Ping Monkey God Festival. In one, a young male medium possessed by the Monkey King’s spirit prepares to dip his feet in a wok filled with boiling oil, while in another he sprints down a road made of hot burning-coals past the exclusive area set aside for VIPs.
The book ends on a glorious-sombre note, with a finale panorama entitled “Sunset over Lantau Island 1996”. From somewhere above Central we look out west over the darkened waters towards a yellow-gold conflagration of light and monumental cloud, beneath an expanse of sky still lit up enough to show faintly blue. An era has come to an end, it suggests, and with it, perhaps, an extraordinary way of life that will never be repeated anywhere in this world again.
Chinaman Creek 