The title of this video from Kongstories means something like “that little kid isn’t slow”, and refers to the treasures hidden inside every human being, even those dealing with some form of serious disability. As 馮惠芳 Nancy Fung puts it towards the end of the presentation: 總有一日可以追尋自己嘅夢想，踏上屬於自己嘅舞台, or “One day you will be able to go chasing after your own dreams, and step out onto a stage that belongs to you and you alone”.
You can take a lot of heart from this video, and the English subtitles make it very accessible, even if you’re not interested in the Cantonese. Michelle Li’s comment — 每日嘅生活就係强壯内心嘅過程 = every day is a process of strengthening one’s noi sam, one’s innermost being — is something than lingers in the mind for a long time . . .
For those of you who are language learners, however, there is nothing too challenging about the grammar in this video, but there are some very nice turns of phrase that are well worth trying to make your own, such as 過目不忘 to have a great memory (and its opposite, 過目即忘); 喐嚟喐去 = to move back and forward; to be unable to sit still (using the specifically Cantonese verb 喐 yūk1); 局限自己 = to limit oneself; 擴闊自己嘅世界 = to broaden one’s world; to expand one’s horizons; 接納 = to accept (a person as they are, without conditions); 渡過難關 = to go through a difficult period in one’s life; and 總有一日 = one day (in the future); the time will come that.
Please scroll down for my transcription and notes. You can view the video here(you are offered subtitles in both English and Standard Written Chinese). 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.
You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 過目不忘 gwo3 muhk6 bāt1 mòhng4 = to have a great memory; to not forget stuff that has passed by one’s eyes | ● 喐 yūk1 = to move | ● 拍子 paak3 jí2 = (musical) beat; time | ● 順理成章 seuhn6 léih5 sìhng4 jēung1 = ① follow as a logical course ② follow as a matter of course | ● 嘥 sāai = ① waste; squander; ruin ② wasteful; extravagant ③ miss; let go; lose (a chance) | ● 心機 sām1 gēi1 = ① mood; frame of mind; feeling ② energy; effort; patience | ● 難倒 nàahn4 dóu2 = to daunt; perhaps also “to be put off doing (sth. difficult)
● 震驚 jan3 gīng1 = to shock; to amaze; to astonish | ● 唐氏綜合症 Tòhng4 sih6 jūng1 hahp6 jing3 = Downs syndrome | ● 恩典 yān1 dín2 = favour; grace | ● 失敗 sāt1 baih6 = ① to be defeated ② to fail | ● 企唔返身 kéih5 mh5 fāan1 sān1 = (?) to get back on one’s feet | ● 抹煞 mut3 saat3 = to remove from evidence; to expunge; to suppress; to wipe out, to obliterate (also written 抹殺)
● 阻礙 jó2 ngoih6 = to hinder; to block; to impede | ● 放風箏 fong3 fūng1 jāng1 = to fly a kite | ● 放手 fong3 sáu2 = to let go; to let go one’s hold | ● 接納 jip3 naahp6/laahp6 = 1. to admit (into an organization) 2. to accept | ● 轉變 jyún2 bin3 = to change; to transform | ● 渡過難關 douh6 gwo3 nàahn4 gwāan1 = tide over a difficulty; pull through | ● 回頭一看 wùih4 tàuh4 yāt1 hon3 = turn around and look | ● 精彩 jīng1 chói2 = brilliant; splendid; wonderful
In a recent post about the Hong Kong Charter, I used a photo of a small temple taken outside of Tuen Mun in a place called 紫田村 Tsz Tin Tsuen, literally “Purple Fields Village”. On the lintel, there is a stone plaque engraved with the characters 神人共樂, or “Spirits and People Enjoying Themselves Together”. This very unexpected notion is echoed in the arcane study of fung shui, a central concept of which is summed up in the expression 天人感應, which means something like “the mutual responding of the natural/spiritual and the human realms”. I have a feeling that ideas such as this may offer us some hope in finding a more satisfying relationship with the Earth. Perhaps a century ago, you could still see whole villages organized according to fung shui principles in Hong Kong’s New Territories, and it must have been an exquisitely beautiful sight, and one now virtually unimaginable after around half a century of cynical “development”.
In this video, we meet Thierry Chow (in Cantonese, 周亦彤 Jāu1 Yihk6 Tùhng4) who works as both a fung shui master and an interior designer. As a microcosm of the universe, our living spaces can also be affected by the way vital energy or 氣 hei3 (or 正面嘅能量 jing3 mihn6 ge3 nàhng4 leuhng6 = positive energy) moves through it, and Chow’s job is to maximize the beneficial flows for the sake of health, wellbeing and good luck: in work, study or romance!
For those of you who are Cantonese learners, the highlight of this video is the use of a rare word in the opening sentence, 直頭 jihk6 tàuh4 = “directly, simply, completely, truly; straight head”. People often use it to emphasize the point they are making. Another example provided by a friend is 佢直頭係我個杯茶!, meaning “She’s exactly my type!” There’s also an interesting use of the aspect marker 返 fāan1 with the verb 平衡, “to balance” — 其實最緊要都係去平衡返自己嗰個心靈呀, neatly expressing the idea of restoring or regaining one’s balance. In the same segment, there is also a good example of express the notion of using something for a particular purpose. The phrase 用紅酒一啲木箱去做嘅架 uses yuhng6, the verb “to use” to introduce the thing that is employed, and then 嚟 or 去 to express the purpose: “to take red-wine crates and make them into shelving”. It’s a very common and useful structure. Oh, and the character 彤 tùhng4 used in Thierry Chow’s Chinese name means “red; vermilion” and there is a noun 彤雲 tùhng4 wàhn4 which means “red clouds” or “dark clouds”.
On the subject of fung shui (sometimes spelt “feng shui” in line with Mandarin romanization), there is a wonderful textbook written by Lee Siu Lun called A Feng Shui Master: Learning Cantonesethrough Stories. You can see more about the book at the Greenwood Press website here. In it you’ll find the following astonishing comment:
佢希望呢個風水地可以令佢嘅生意一日好過一日，令佢嘅子孫興旺，世世代代都可以大富大貴。 He hopes that this fung shui tomb can make his business prosper, and make his descendants prosper and become rich too. (p.19)
This idea of connecting extended prosperity to the correct siting of an ancestor’s grave was traditionally one of the most important aspects of fung shui practice.
Please scroll down for my transcription and notes. You can view the video here(you are offered subtitles in both English and Standard Written Chinese). 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.
You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 木箱 muhk6 sēung1 = wooden box; wooden crate | ● 朝頭早 = morning | ● 冥想 mìhng4 séung2 = this really means “deep thought”, but is often used with the sense of “(spiritual) meditation” | ● 閣樓 gok3 láu4*2 = attic; loft; garret; mezzanine floor
A group of young philosophers associated with the group 好青年荼毒室 or (approximately) “Studio for the Corruption of the Very Young” has been very active in recent times on YouTube, and one of its more eloquent members, a man by the name of 豬文 Jyū1 Màhn4 (yes, 豬 means “pig”) looks set to become a kind of Socrates of Hong Kong, opening everything up to question at a time when more and more options are being very firmly screwed down.
In this 10-minute, he tries to get to the bottom of why philosophy has such a low standing in contemporary society, but in the end comes out passionately in favour of his chosen discipline, closing with the idiom: 你哋走寳 — “you’re missing out on a real treasure!”
So, here’s your chance to enjoy an extended intelligent discourse on ideas in Cantonese, with the added bonus of Cantonese subtitles as well! The grammar is fairly straightforward, the only novelty being the expression 唔似得 mh4 chíh5 dāk1, which seems to be the negative version of the very common 好似 hou2 chíh5 = “to be like; to be similar”. Another interesting feature is the shortening of certain compound words, which both clips one element and removes most of the emphasis. Listen out for the following examples: 咁樣 (*gam’eung); 究竟 (*gau’ing, geung); 可以 (*ho’i); 佢哋 (*keui’ei); 好似好 (*houchou); 就會 (*jeui); and 只係 (*jei) — occasionally too the word for philosophy itself, 哲學 jit3 hohk6, sounds more like the abbreviated *ji’ok . . .
Last but not least, you’ll notice that 豬文 pronounces 鞏固 gúng2 gu3 = “to consolidate” as *gwóng gu. In another piece I’ve been working on about fung shui and interior design, the speaker pronounces 魚缸 yùh4 gōng1 = “fish tank” as yùh4 *gwōng1. I was under the impression that the usual tendency was to remove the “w” — common words such as 廣 gwóng2 and 國 gwok3 are often pronounced as góng2 and gok3, making life (all that more vastly) difficult for the learner listener. This opposing tendency is something I can’t recall ever reading about. No doubt it’s there just to keep us on our toes . . .
Please scroll down if you want the transcription, notes and English translation. Otherwise, you can view the video here. 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.
You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 團體 tyùhn4 tái2 = organization; group; team | ● 好青年荼毒室 hóu2 chīng1 nìhn4? tòuh4 duhk6 sāt1 = approx. “Studio for the Corruption of the Very Young” cf. 荼毒 = to afflict with great suffering; to torment | ● 鄙視 péi2 sih6 = to despise; to disdain; to look down upon | ● 學科 hohk6 fō1 = branch of learning; course; subject; discipline | ● 如此 yùh4 chí2 = so; such; in this way; like that | ● 下場 haah6 chèuhng4 = end; fate; perhaps even “where someone/something winds up” | ● 抵死 dái2 séi2 = ① serve one right; deserve the punishment; have it coming ② funny and sarcastic; naughty and witty | ● 樹洞 syuh6 duhng6 = a hole (or hollow) in a tree | ● 隨意 chèuih4 yi3 = at will; as one pleases | ● 困惑 kwan3 waahk6 = perplexed; puzzled
Have you ever tried to ask random strangers [人哋] on the street: “Do you like to read?” Or, have you ever tried telling people: “My favourite reading is philosophy”? Have you ever tried to tell your friends that your favourite organization is the Studio for the Corruption of the Very Young? And what I wonder [唔知] was the response you got when you talked to your friends like that? If you are watching this video [?], you are watching it because you ought to be someone with some interest in philosophy; however, for the most part [雖然通常], in actual fact, the majority of people in society despise this discipline of philosophy intensely [非常非常]. Today, I hope to discuss with you why it is that philosophy has come to such a pass [落得如此嘅下場] and whether it serves philosophy right. [Caption: Corrupt the Youth] A long time ago, just after the Studio for Corruption had been established, there was a plan for what was called “The Philosophy Hollow Tree” [哲學樹洞], to give members of the group to set down [?] as they wished any philosophical questions that had been troubling them for a long time. Now, a question was received from a young member of the group . . .
● 淪 lèuhn4 = to fall; to be reduced to | ● 眼中 ngáahn5 jūng1 = (?) in the eyes of; in the minds of | ● 低等 dāi1 dáng2 = low-grade | ● 如此 yùh4 chí2 = so; such; in this way; like this | ● 落得下場 lohk6 dāk1 haah6 chèuhng4 = come to a particular end; meet with a particular fate | ● 理由 léih5 yàuh4 = reason; ground; argument | ● 乞食科 hāt1 sīhk6 fō1 = literally 乞食 = “to beg for food” + 科 = “area of study”, so “an area of study that does not lead to highly-paid employment” | ● 自嘲 jih6 jāau1 = (?) to ridicule oneself; to send oneself up | ● 黑人憎 cf. 乞人憎 hāt1 yàhn4 jāng1 = despicable; detestable; contemptible; annoying | ● 人文學科 yàhn4 màhn4 hohk6 fō1 = the humanities
. . . by the name of K. K. asked: “Why is it that philosophy has, in the eyes of many people, become a low-grade knowledge?” When I heard this question, it reminded me of the philosopher Bernard Williams. [He] once write an essay entitled “On Hating and Despising Philosophy” to discuss this topic. In this video, I would like to say a few words about the views of Williams and myself in answer to why philosophy has come to such a pass. I think the simplest reason why the discipline of philosophy is hated by people in Hong Kong society is because it doesn’t pay the bills [揾唔到食] and is a hat sik fo, an area of study that does not lead to highly-paid employment. We here at the Studio for Corruption are forever laughing at ourselves about not being able to find a job. I guess another reason why people hate philosophy so much because it doesn’t earn much money. However, I wonder whether this reason fully explains why philosophy is so detestable. I don’t think it does, because in actual fact there are many people who do not detest other hat sik fo. So, possibly there are other [subjects in] the humanities or pure science subjects . . .
● 憎 jāng1 = to hate; to detest; to abhor | ● 純碎sèuhn4 seui3 = pure; unadulterated | ● 缺乏 kyuht3 faht6 = to be short of; to lack; to be wanting in | ● 金錢至上 gām1 chín4*2 ji3 seuhng6 = money above all else | ● 功利 gūng1 leih6 = utility; material gain | ● 離地 lèih4 deih6 = to lose touch; to be out of step | ● 本貌 bún2 maauh6 = lit. “original appearance, that is “what something really looks like” | ● 因果關係 yān1 gwó2 gwāan1 haih6 = causality | ● 獨立於 duhk6 laahp6 yū1 = independent of | ● 摸不著頭腦 mó2 bāt1 jeuhk6 tàuh4 nóuh5 = cannot make head or tail of sth; be totally at a loss; be bewildered | ● 困惑 kwan3 waahk6 = perplexed; puzzled
In actual fact [MEANING UNCLEAR] there is not necessarily a corresponding profession to which a person can apply to. Actually, it is not easy to find a job in any of these subject areas. The reality is, those people who really hate philosophy do not necessarily hate these other disciplines. If you use finding a way to earn money pure and simple as the explanation of this phenomenon, I don’t think it is sufficient. For this reason, my feeling is that the second reason for opposing the study of philosophy is that the person may be lacking in curiosity about the world. It may be that these people don’t necessarily [rate] money above all else or are utilitarian enough to think that the only good subject areas are those which must [help you] earn money. However, such a person thinks that the questions discussed in philosophy are really exceedingly bizarre and out of touch [with reality]. For instance, we could talk about what the true appearance of the world actually is. Or whether causality exists in this world. Or whether the soul exists independently of matter. It may be that when many people here these questions, they are bewildered: “What on earth are you talking about?” Perhaps they have never felt the least perplexity or curiosity about such questions in their lives. If such a person [佢] does not have the slightest interest in such questions . . .
● 熱誠 yiht6 sìhng4 = warm & sincere; cordial | ● 無聊 mòuh4 lìuh4 = ① boring; bored ② nonsense; rubbish | ● 冷漠 láahng5 mohk6 = cold & detached; unconcerned | ● 拗 is a variant of variant of 詏 aau3 = to argue; to dispute; to contradict | ● 蘇格拉底 Sōu1 Gaak3 Lāai1 Dái2 = Socrates | ● 公義 gūng1 yih6 = righteousness; justice | ● 到而家呢一刻 dao3 yìh4 gāa1 nī1 yāt1 hāak1 = (?) right up to this present moment | ● 醜聞 cháu2 màhn4 = scandal | ● 笛卡兒 Dehk6 Kāa1 Yìh4 = René Descartes; also written 笛卡爾 Dehk6 Kāa1 Yíh5 | ● 懷疑論 wàaih4 yìh4 leuhn6 = skepticism | ● 客觀哋 haak3 gūn1 déi6*2 = objectively; 客觀嘅 = “objective” is used in the next segment
. . . then naturally he or she will not have any warm feelings towards philosophy. But this explanation is still inadequate. Why? Because again we can ask: Why is it that those people have no interest in philosophy and think that these questions are boring or out of touch [with reality]? Is it really purely [純碎] because they lack curiosity about the world? Could there be a deeper reason that explains their indifference [冷漠]? An explanation for this might be that the reason these people show no concern for these philosophical questions is that they are liable to say: “Hah! Just take a look at the history of philosophy. In the past few thousand years, there has been no progress! [Philosophers] have argued back and forth, caused trouble here and there, but have basically reached no conclusions. Over the past few thousand years, the justice [公義], beauty and truth discussed by Socrates are the same issues still being investigated today in the world of philosophy. And even worse, there is that great scandal of philosophy that we have no yet responded to those doubts raised by René Descartes’ skepticism about whether the world actually has an objective existence. Do we have knowledge about the world?
● 進展 jeun3 jín2 = to make progress; to make headway | ● 做對比 jouh6 deui3 béi2 = to contrast | ● 傷害 sēung1 hoih6 = to injure; to harm; to hurt | ● 帶領 daai3 líhng5 = to lead; to guide | ● 懷孕 wàaih4 yahn6 = to be pregnant
Is it possible to obtain an objective understanding of this world? It would seem that philosophers have discussed [such questions] for a long time — [over] so many years, so many intelligent human beings, so many great souls have thought about these questions but have never been able to give us any answers. Now quite possibly this impression provides us with a reason for believing one thing: philosophical questions have been argued back and forth for thousands of years without any headway being made or any answers [being found], so what’s the point of going on talking about them? Even more bothersome is [that fact] that, if we contrast philosophy with other disciplines, the harm [to philosophy] emerges at once. Think of how much the natural sciences have advanced, leading us to a knowledge [認識] of the world that is so much greater [than it was before]. Think for a moment how once we probably would have thought of pregnancy [and] giving birth as a very mysterious business, and would have only been able to comprehend how such a thing could be by means of the non-natural explanations of religion. But think how we modern people no longer feel that there is anything the least bit mysterious about getting pregnant and giving birth, the reason being that the natural sciences have led us . . .
● 心機 sām1 gēi1 = energy; effort; patience| ● 徒勞無功 tòuh4 lòuh4 mòuh4 gūng1 = make a futile effort; work to no avail | ● 注定 jyu3 dihng6 = be doomed; be destined | ● 推論 tēui1 leuhn6 = an inference; a deduction | ● 唔值得 mh4 jihk6 dāk1 = not worth | ● 吊詭 diu3 gwái2 = (?) a paradox
. . . to a proper understanding of this phenomenon, how the whole mechanism comes into being [出現]. And so for this reason, many people have the feeling that there are no answers to those philosophical questions. We have been talking about them for thousands of years — What is the meaning of a human life? Wherein lies justice in this world? Does the soul exist? Basically, there is no answer to these questions. Is it not futile to be still putting in so much effort to investigate questions for which there are no answers? And so, doesn’t philosophy deserve to be despised? To have to respond to such doubts about philosophy is of course very tedious, but I get the feeling [估] that there is a very simple and direct way to respond. What is the response? Just now it was said that philosophy has apparently been discussing questions for so many years to which there are no answers, and so for this reason such [questions] are doomed to remain unanswered. Someone, it seems, has made such an inference. But the interesting thing [問題] is, this kind of standpoint is itself precisely a philosophical standpoint, that is, believing that those questions have no answers and are not worth our discussing them. When you have to argue for a standpoint of this kind — paradoxically — you have already entered . . .
● 領域 líhng5 wihk6 = a field; sphere; domain; realm | ● 論證 leuhn6 jing3 = a demonstration; proof| ● 説明 syut3 mìhng4 = ① to explain; to show ② explanation; direction; caption | ● 探討 taam3 tóu2 = to inquire into; to probe into | ● 順住 seuhn6 jyuh6 = along | ● 討厭 tóu2 yim3 = to dislike; to loathe; to be disgusted with | ● 方法論 fōng1 faat3 leuhn6 = methodology | ● 一來 … 二來 … yāt1 lòih4 … yih6 lòih4 = firstly … secondly … | ● 唔似得 mh4 chíh5 dāk1 = (?) unlike; cf. 好似 hou2 chíh5 = to be like; to be similar | ● 牽涉 hīn1 sip3 = to involve; to drag in | ● 吹水 chēui1 seui2 = to talk rubbish/nonsense | ● 嚴謹 yìhm4 gán2 = rigorous; strict | ● 紥實 jaat3 saht6 = ① sturdy; strong ② solid; sound; down-to-earth | ● 質疑 jāt1 yìh4 = to call into question; to query
. . . the realm of philosophy, and are engaging in a philosophical discussion. And so for this reason, if you wish to criticize philosophy on this basis [理由], then in fact you have a theoretical responsibility: actually, you must provide proofs and explanations [to show] why those questions do not in fact have an answer, and are not worth our investigation. This matter requires a philosophical demonstration. This standpoint is in itself precisely a philosophical position. Now following on from [順住] this discussion, we can proceed to the fourth reason for detesting philosophy. The fourth reason for detesting philosophy involves the methodology of philosophy. A lot of people think that when philosophy discusses a question it is [doing] nothing more than talking nonsense. This is firstly because, unlike the natural sciences, it does not involve experience and observation, and secondly, unlike mathematics, it does involve making any rigorous calculations. It seems that there [in philosophy] one makes use of methods such as what are called “thought experiments” and conceptual distinctions to talk about philosophical questions. Some people feel that such things [that is, “thought experiments” and conceptual distinctions] are extremely unsound. My response to such doubts, however, is that — like my [own] doubt from before — it precisely involves the issue of how philosophy is to be done . . .
● 例如 laih6 yùh4 = for instance; for example | ● 思想實驗 sī1 séung2 saht6 yìhm4 = thought experiment | ● 後設 hauh6 chit3 = cf. chit = ② to work out 3. given; suppose; if | ● 鞏固 gúng2 gu3 = to consolidate; to strengthen | ● 逼近③ bīk1 gahn6 = to press on towards; to close in on; to approach; to draw near | ● 嚴謹而言 yìhm4 gán2 yìh4 yìhn4= strictly speaking
. . . as well as the issue of philosophical method, in fact, the domain of what is called “metaphilosophy”, that is, reflecting philosophically on how philosophy should be carried out. Actually, for most of the contemporary age [當代或者一直以嚟], there have been many such philosophical discussions, [in which] philosophers reflect on themselves and whether what they are doing has any use, whether it is effective or not. For instance, modern analytical philosophy is always using thought experiments, and many English and American philosophers often add a discussion at the end of their writings (?) [都會後設一部討論], wondering whether thought experiments are a good way to consolidate [their arguments], enabling us to get closer to the world. For this reason, we come back to that same old phrase again [所以都係嗰句呢]: if you wish to criticize philosophy’s methods as not being rigorous enough, as being out of touch, as being the idle talk of a bunch of people who have no idea what they are doing, then in fact you are in need of some philosophical proofs to support your standpoint. You have already [reached the point] of “Welcome to Philosophy”. The final idea I would like to discuss in this video is very interesting. Those people [who claim to detest philosophy] are not criticizing philosophy [per se] but instead modern academic philosophy. What would they think this? They are liable to feel that // in the past . . .
● 象牙塔 jeuhng6 ngàah4 taap3 = ivory tower | ● 學術遊戲 hohk6 seuht6 yàuh4 hei3 = (?) academic game | ● 不著邊際 bāt1 jeuhk6 bīn1 jai3 = neither here nor there; irrelevant | ● 墮落 doh6 lohk6 = to degenerate; to sink low | ● 淪 lèuhn4 = to fall; to be reduced to | ● 拍拉圖 Paak3 Lāai1 Tòuh4 = Plato
. . . those great philosophers, Socrates perhaps, or Confucius, or Jesus have had a real impact on the lives of many, many people. What is called “philosophical research” these days [means] nothing more than a bunch [堆, lit. “heap”] of scholars in ivory towers playing academic games, playing games with concepts, or talking about issues that have nothing to do with anything [不著邊際]. They basically don’t care what people think beyond the ivory tower, in real society, in the real world. So, to put it simply, this kind of criticism is a criticism of the degeneration of modern philosophy. It has lost the philosophical influence of the classical era, [an era when] that kind of philosophy could make its way into the lives of every single individual, and was that kind a force that could a genuine influence on everyone. Modern philosophy has degenerated into a play with words [一啲文字嘅遊戲]. At the beginning of this video, I mentioned the essay by Bernard Williams, who also talked about this issue. He says that in actual fact Plato was the first person to say that philosophy should play a part in people’s lives [走進生命], but the most ridiculous and paradoxical thing was, in the hands of Plato, philosophy became something extremely remote from ordinary life [非常之離地]. By way of an example, at the academy which he established, Plato . . .
● 據説 geui3 syut3 = it is said; they say; allegedly | ● 幾何學 géi2 hòh4 hohk6 = geometry | ● 專業化 jyūn1 yihp6 faa3 = specialization | ● 親近 chān1 gahn6 = to be close to; to be on intimate terms with | ● 的而且確 dīk1 yìh4 ché2 kok3 = indeed; really | ● 毫無意義 hòuh4 mòuh4 yi3 yih6 = (?) totally meaningless| ● 大環境 daaih6 wàahn4 gíng2 = (?) a bigger/broader context | ● 高等教育界 gōu1 dáng2 gaau3 yuhk6 gaai3 = roughly, “the world of higher education”
. . . it is said, above the door they hung up a sign on which it was written “Those Who Do Not Know Geometry Cannot Enter Here”. And so, what is so ridiculous is that Plato obviously emphasized that philosophy should play a part [走進 = to go into; to enter] in every person’s life and respond to the fundamental questions in our human lives, but on the other hand he caused philosophy to become extremely specialized and highly academic, so that ordinary people could not feel close to it, the reason being that — at the very least — you had to have an understanding of geometry before you could enter the world of philosophy. Faced with this criticism, I myself have two ideas. The first idea is that I think that it is true [的而且確] that the modern academic environment can lead to the production of a large volume of completely meaningless academic dissertations, and there really are a large number [of individuals] who are engaged in playing conceptual or linguistic games. Let me use myself as an example. I’m always going on about how I really don’t like academic pursuits [攪學術] very much, but it is my feeling that this is not a problem particular to philosophy in modern society but one [that involves] a bigger context [大環境]. Systemic problems in the world of higher education or academia . . .
● 曾幾何時 chàhng4 géi2 hòh4 sìh4 = before long; not long after | ● 渴求 hot3 kàuh4 = to yearn for | ● 期待 kèih4 doih6 = to expect; to await; to look forward to | ● 開頭 hōi1 tàuh4 = to begin; to start (intransitive verb) | ● 巴閉 bāa1 bai3 = ① arrogant; flashy; showy; fussy; noisy ② impressive; high and mighty| ● 勁 gehng6 = strong; powerful; vigorous; sturdy | ● 當初 dōng1 chō1 = originally; at the outset; in the first place; at that time
. . . In fact, this is not something that the discipline of philosophy [alone] faces. Not long after I became a student [入咗 = entered] in a philosophy department, I was eager and hoping that philosophy would soon provide answers [回應到] to the fundamental questions of my life. For instance, how does death affect our lives as human beings [我哋人生 = our human lives]? What is the meaning of life? I was yearning for answers [to these questions], hoping that philosophers could tell me [話到俾我聽]. When I became a student of philosophy, full of [抱住 = to hold in one’s arms; to cherish] such expectations and yearnings, at first, to tell you the truth, I was in fact very disappointed. My feelings at that time were exactly like those people who are critical of philosophy, that is, “Huh! Why is that that philosophers and scholars like you — [even though] you seem so impressive and so forceful — have not really answered the very real perplexities in my mind and in my life, [despite all] the talking back and forth. Why haven’t you answered me about what the meaning of my life is. However, the more I studied philosophy, I gradually came to realize [發現 = to discover] that it was just that I was too impatient when I began [當初]. Because in fact naturally in the life of every [single] one of us, there are some very real [sources of] perplexity which we hope the philosophers can provide answers to [去回答].
● 難答 nàahn4 daap3 = difficult to answer | ● 期望 kèih4 mohng6 = a hope; an expectation; here, 期望 clearly works as a verb | ● 乍看 jaa3 hon3 = at first glance (cf. 驟眼睇 jaauh6 ngáahn5 tái2) | ● 挖出 waat3 chēut1 = to dig [out]; to excavate | ● 連繫lìhn4 haih6 = (?) connection; link | ● 睇落 tái2 lohk6 = come across as; seem; appear; look like; look as if | ● 在地 joih6 deih6 = (?) on the ground; down-to-earth | ● 真熾 jan1 chi3 = ? (I am not sure if this is what 豬文 Jyu Man says here. The subtitles have 熱熾 yiht6 chi3, which is not in my dictionaries either! But the basic meaning of 熾 is “flaming; ablaze”). | ● 即食 jīk1 sihk6 = fast food | ● 相干 sēung1 gōn1 = have to do with; be concerned with
But the problem [問題] is, these questions are in themselves real too difficult to answer. We can’t expect there to be a very simply-obvious answer. For instance, the question “What is the meaning of life?” seems quite simple at first, but the more you go into it [越問落去 = the more one asks down (into it)], you dig up some very “off the wall” [離地] issues, such as “What really is a human being?” “What is this world?” “Where does the link between people and the world reside?” “How much can human beings actually know?” “How do human languages link up with the world?” Actually, this pile of questions is seemingly very remote from everyday concerns [離地], but when start out from a very down-to-earth [在地] philosophical question about the meaning of human life, inevitably as you go on making inquiries you will end up asking [就會問到] some highly abstract, “off the wall” philosophical questions. For this reason, what I mean is that if you have a burning desire [to understand] such down-to-earth philosophical questions, you can’t expect [唔能夠期望] there to be a fast-food answer for you. You should think things through slowly, with patience, step by step, and you shouldn’t refuse those seemingly remote and metaphysical questions that have no bearing on your life . . .
● 知識論 jī1 sīk1 leuhn6 = epistemology; a theory of knowledge | ● 匿埋 nēi1 màaih4 = to hide | ● 故作高深 gu3 jok3 gōu1 sām1 = pretend to be erudite & profound | ● 慰藉 wai3 jihk6 = to console | ● 書局 syū1 gúk6*2 = bookstore; bookshop | ● 要訣 yiu3 kyut3 = tricks of the trade | ● 識貨 sīk1 fo3 = be able to tell good from bad; know what’s what | ● 走寳 jáu2 bóu2 = miss out on something good
. . . nor those questions to do with epistemology or the philosophy of language. For this reason, to put it simply, I think that philosophy is remote from everyday life [離地] not because it hides itself away in an ivory tower pretending to be erudite and profound but actually because philosophical questions are by nature very complex. [Philosophy] cannot discuss such questions in any other way. Now if you are bent on searching out some kind of consolation for your life, you would probably be better off going to a bookstore to buy a book such as Ten Secrets for a More Fortunate, Happier You, not a book on philosophy. In the final analysis, then, what does this video want to achieve [想做啲咩呢]? To tell you people who despise philosophy that you don’t know what’s what, and that you’re missing out on a real treasure. Good-bye.
“Hongkongers are a unique community with their own distinctive culture, history, experiences and values. We shall maintain our unique identity and continue to create its timely significance to perpetuate these precious characteristics; our identity, history and cultural values shall be respected and safeguarded, in writing and in recording, to be preserved in multiple ways to counter the biased perspectives fabricated and propagated by the authorities” — these are the opening sentences of the next part of the Charter, simply entitled 香港篇 Hēung1 Góng2 Pīn1 or “Hong Kong Section”.
I will tackle the remaining two parts of the Charter (dealing with mainland China and the international community) in another post, but you can view the entire bilingual document here, together with some information on the initiators. For other help with the Chinese, please consult the Sheik Cantonese on-line dictionary.
● 共同體 guhng6 tùhng4 tái2 = community | ● 身份認同 sān1 fán6*2 yihng6 tùhng4 = (?) identity cf. 身份 = status; identity + 認同 = to identify | ● 傳承 chyùhn4 sìhng4 = to impart & to inherit | ● 抗擊 kong3 gīk1 = to resist; to beat back | ● 諱言捏造wáih5 yìhn4 nihp6 jouh6 = ? cf. 諱言 = dare not or would not speak up + 捏造 = to fabricate; to concoct; to trump up | ● 事務 sih6 mouh6 = affairs | ● 世界人權宣言 sai3 gaai3 yàhn4 kyùhn4 syūn1 yìhn4 = the Universal Declaration of Human Rights | ● 公民權利及政治權利公約 gūng1 màhn4 kyùhn4 leih6 kahp6 jing3 jih6 kyùhn4 leih6 gūng1 yeuk3 = the International Covenant on Civil and Political Rights | ● 三權分立 sāam1 kyùhn4 fān1 lahp6 = separation of powers (i.e. the legislative, executive and judicial powers) | ● 統屬 tung2 suhk6 = ① subordination ② to be subordinate | ● 公權力 gūng1 kyùhn4 leih6 = (?) public rights | ● 彰顯公義 jēung1 hín2 gūng1 yih6 = cf. 彰顯 = to bring out conspicuously + 公義 = justice | ● 解釋權 gáai2 sihk6 kyùhn4 = right to interpret | ● 理應 léih5 yīng1 = ought to; should | ● 以言入罪 yíh5 yìhn4 yahp6 jeuih6 = roughly, “to regard speaking out as a criminal offence” | ● 結社 git3 séh5 = to form an association | ● 撤銷 chit3 sīu1 = to cancel; to rescind; to revoke | ● 檢控 gím2 hung3 = to prosecute | ● 臣服於 sàhn4 fuhk6 yū1 = to submit oneself to the rule of; to acknowledge allegiance to | ● 捍衛 hóhn5 waih6 = to defend; to guard; to protect | ● 底線 dái2 sin3 = the base line; the bottom line | ● 同流合污 tùhng4 làuh4 hahp6 wū1 = wallow in the mire with sb.; to associate with an evil person | ● 上意 seuhng6 yi3 = (?) the wishes/will of those higher up | ● 授權 sauh6 kyùhn4 = to empower; to authorize | ● 治安自理 jih6 [ng]ōn1 jih6 léih5 = ? cf. 治安 = law & order
7. Hongkongers are a unique community with their own distinctive culture, history, experiences and values. We shall maintain our unique identity and continue to create its timely significance to perpetuate these precious characteristics; our identity, history and cultural values shall be respected and safeguarded, in writing and in recording, to be preserved in multiple ways to counter the biased perspectives fabricated and propagated by the authorities.
8. Hongkongers shall have the right to determine the future and affairs of Hong Kong, including any social, institutional and constitutional reforms. Hongkongers shall enjoy a democratic, autonomous and free system. Democracy entails a government and legislature directly elected by the people. By autonomy, it means local affairs are free from the Chinese Communist Party’s interference. Freedom entails the provision of social and economic rights for the people as stipulated by the Universal Declaration of Human Rights and International Covenant on Civil and Political Rights.
9. The Hong Kong government shall implement separation of powers. The judiciary, the executive and the legislature shall not be subordinate to one another. The legal system shall have restricting public power and manifesting justice as the supreme principles. The judges shall adjudicate in accordance with human rights and the rule of law. The highest court shall enjoy the power of interpretation of the constitution.
10. The Hong Kong National Security Law is a draconian law that violates Hongkongers’ freedom of speech, freedom of the person and political freedom, and shall be repudiated immediately. The government shall stop criminalizing speeches, release all political prisoners and guarantee Hongkongers freedom of demonstration, protest, association, publication and speech. The government shall drop all charges against the political exiles.
11. The Chinese Communist Party has been arbitrarily encroaching on Hong Kong’s civil society, destroying the values, principles and moralities of each professional sector, and forcing conscientious Hongkongers to submit to its despotic governance. We urge citizens to hold their bottom line, resist association with the Chinese Communist Party and its evil deeds.
12. Under the Chinese Communist Party’s direct orders and the blind submission of Hong Kong officials, the police force has become an arsenal used by the totalitarian regime to oppress people’s aspirations and rights. The police system must be reformed. A democratic policing system, which truly serves the people, has to be established under the people’s supervision and with the people’s mandate.
Recently, mainland China unilaterally terminated its “One Country, Two Systems” arrangement with Hong Kong. This, its failure to abide by the Sino-British Joint Declaration, which states that the “basic policies of the People’s Republic of China regarding Hong Kong . . . will remain unchanged for 50 years”, and its refusal to fulfil the terms of the Hong Kong Basic Law, especially Instrument 23, which envisages that “the selection of the Chief Executive and the election of all members of the Legislative Council by universal suffrage will be realized in accordance with the Hong Kong Basic Law and this Decision” has caused great dismay and concern in the Special Administrative Region. In response, a group of Hongkongers now living in exile have formulated the 2021 香港約 章Hong Kong Charter 2021 in the hope of finding a way to ensure the honouring of promises made to the people of Hong Kong.
Below, you can read the first part of the Charter in Chinese and English, together with some notes on vocabulary and grammar. The English reads more like a separate version rather than a translation, and you can learn a lot about how written Chinese works by pondering the differences in the two texts.
I will tackle the remaining two parts of the Charter in another post, but you can view the entire bilingual document here, together with some information on the initiators. For other help with the Chinese, please consult the Sheik Cantonese on-line dictionary.
● 以期 yíh5 kèih4 = roughly, “in the hope of”; cf. 期望 kèih4 mohng6 = hope; expectation | ● 立法機關 lahp6 faat3 gēi1 gwāan1 = legislative body | ● 惟 wàih4 = but | ● 專政本質 cf. 專政 jyūn1 jing3 = dictatorship + 本質 bún2 jāt1 = essence; nature; innate character; intrinsic quality| ● 阻撓 jó2 nàauh4 = to obstruct; to thwart; to stand in the way of | ● 主權移交 jyú2 kyùhn4 yìh4 gāau1 = transfer of sovereignty | ● 屢次 léuih5 chi3 = time & again; repeatedly | ● 兌現 deui3 yihn6 = to honour (a commitment, etc.); to fulfil; to make good | ● 暴政 bouh6 jing3 = tyranny; despotic rule | ● 赤色恐怖 chik3/chek3 sīk1 húng2 bou3 = (?) red terror | ● 數以萬計 sou3 yíh5 maahn6 gai3 = by the tens of thousands; numbering tens of thousands; cf. 計 gai3 = to number | ● 盡失jeuhn6 sāt1 = cf. 盡 = to the utmost; to the limit + 失= to lose | ● 動輒 duhng6 jip3 = easily; frequently; at every turn | ● 囚 chàuh4 = ① to imprison ② prisoner; convict | ● 逼害者 bīk1 hoih6 jé2 = cf. 迫害 bīk1 hoih6 = to persecute | ● 強加 kèuhng4 gāa1 = to impose; to force | ● 摧毀 chēui1 wái2 = to destroy; to smash; to wreck | ● 僅餘gán2 yùh4 = roughly, “(those) few remaining” | ● 名存實亡 mìhng4 chyùhn4 saht6 mòhng4 = cease to exist except in name; exist in name only
1. Ever since the Sino-British negotiations in the 1980s, the people of Hong Kong have been striving for a democratic political system, the right to elect truly representative legislators and Chief Executive. Notwithstanding, despite barring Hongkongers to determine their future, the Chinese Communist Party, with its unchanging one-party dictatorship, has been also tightening its totalitarian grip on Hong Kong. Sino-British Joint Declaration and Basic Law have been repeatedly breached by the Chinese Communist Party after the handover in 1997, and their promises of democracy and autonomy – have never been fulfilled. Hongkongers gathered in resistance to the Anti-Extradition Bill Movement in 2019. Facing more atrocious oppression than ever, tens of thousands were arrested. After the imposition of the National Security Law, Hong Kong’s freedom of speech and assembly has been exsanguinated. Numerous Hongkongers have no choice but to leave in exile, while those remaining in their city are living with the constant fear of being politically persecuted on any day. The 2021 electoral reform imposed by the Chinese Communist Party further annihilated the democratic elements in our elections, putting the last nail in the coffin for “One Country, Two Systems”.
● 倡議工作 = advocacy cf. 倡議 cheung3 yíh5 = to propose | ● 如雨後春荀 yùh4 yúh5 hauh6 chēun1 séun2 = spring up like bamboo shoots after a spring rain | ● 離散族群 lèih4 sáan2 juhk6 kwàhn4 cf. 離散 = (?) to leave & become scattered + 族群 = ethnic group | ● 盟友 màhng4 yáuh5 = ally | ● 護港抗共 wuh6 góng2 kong3 guhng6 = roughly “to protect Hong Kong and to resist the communists | ● 凝聚 yihng4 jeuih6 = ① to condense ② to crystallize | ● 社群 séh5 kwàhn4 = community; social grouping | ● 光復 gwōng1 fuhk6 = to recover (lost territory) | ● 籌謀 chàuh4 màuh4 = to devise strategies | ● 矢志 sāt1 ji3 = to pledge one’s devotion | ● 霸權 baa3 kyùhn4 = hegemony; supremacy | ● 壓逼 [ng]aat3 bīk1 = to oppress; to repress | ● 自主意志 jih6 jyú2 yi3 ji3 = cf. 自主 = act on one’s own; decide for oneself + 意志 = will | ● 威權 wāi1 kyùhn4 = authority; power | ● 擴張 kong3 jēung1 = to expand; to enlarge; to extend | ● 守護 sáu2 wuh6 = to guard; to defend
2. With unwavering courage and altruistic sacrifices, Hongkongers have placed the Hong Kong democratic movements under the international spotlight, and Hongkongers have increasingly engaged in international political advocacy. Diasporic Hongkongers will always be garnering support from global allies, to further our cause for freedom and democracy in Hong Kong and to resist the Chinese Communist Party. With the 2021 Hong Kong Charter, we shall unite the diasporic communities, to come together at the international front, for the eventual Liberation of Hong Kong. We vow to stand against the oppression from the Chinese Communist Party, to strive for freedom and democracy in Hong Kong, to continue safeguard our determination for Hong Kong’s autonomy both locally and overseas, to advocate for international collaboration in countering the Chinese Communist Party’s global aggression, and to safeguard the universal values of freedom and democracy.
● 福祉 fūk1 jí2 = blessings | ● 善用 sihn6 yuhng6 = be good at using something | ● 發聲 faat3 sīng1/sēng1 = usu. to make a sound | ● 言論 yìhn4 leuhn6 = opinions on public affairs; expression of one’s political views | ● 團結 tyùhn4 git3 = to unite; to rally | ● 派系之爭 paai3 haih6 jī1 jāng1/jāang1 cf. = 派系 faction + 爭 = to contend | ● 泡沫化 póuh5 muht6 faa3 = (?) to turn into foam cf. 泡沫 = foam; froth | ● 角力 gok3 lihk6 = to have a trial of strength; to wrestle | ● 發揮 faat3 fāi1 = to bring into play; to give play to; to give free rein to | ● 被逼離港者 beih6 bīk1 lèih4 góng2 jé2= those who have been forced to leave Hong Kong | ● 在地 joih6 deih6 = (?) local (lit. “on the ground”) | ● 匡扶 hōng1 fùh4 = to assist | ● 同儕 tùhng4 chàaih4 = usu. “a peer” | ● 身心體魄 sān1 sām1 tái2 paak3 = ? | ● 旨在 jí2 joih6 = for the purpose of | ● 轉型 jyún2 yìhng4 = to be in transition | ● 珍重 jān1 juhng6 = to highly value; to treasure; to set great store by
Notes: The text uses some written expressions involving the co-verbs 為waih6 and 以 yíh5. Firstly, 為 . . . 着想 means “to consider (the interests of sb. or sth.)”, with the somebody or something coming after the 為: 為香港人整體福祉着想 = “to consider all that is good for the people of Hong Kong”. Secondly, 為 . . . 出發 is roughly equivalent to “to start from/proceed from”: 為香港人共同利益出發 = “to proceed from the common good of the people of Hong Kong” or even “to proceed with the common good of the Hong Kong people as our starting point”. Finally, 以 . . . 為依歸 is a similar kind of expression, and means “taking sth. as both the starting point and destination”, perhaps with the suggestion of dependence (依歸 yī1 gwāi1 can mean “to depend on”): 以港人利益為依歸 = “take the interests of the people of Hong Kong as the starting and the end point (for one’s work)”. Expressions of this kind play a big part in more formal, written Chinese and probably have their origins in Classical Chinese.
3. The diasporic communities shall put Hongkongers at the core and work for our wellbeing, for our common interests and values. Diasporic Hongkongers shall speak what cannot be spoken in Hong Kong now, utilizing the precious freedom we have, to voice out for those silenced by the rule of terror in Hong Kong.
4. The Hong Kong resistance shall be making allies and not enemies. Diasporic Hongkongers shall stand united and not fall into the trap of internal conflicts.
5. Diasporic Hongkongers shall lend our helping hands to one another, facilitating the integration of other Hong Kong exiles. Having one another’s back, with the strongest will and the greatest strength, we shall perpetuate the spirits of Hong Kong resistance, until the day we see the Liberation of Hong Kong.
6. Hongkongers’ wellbeing and values shall be the core of our political advocacy work. We strive for Hong Kong’s democratic transformation, to realize the freedom, autonomy and democracy that were promised to Hong Kong.
Beyond the Dream is a novel by the Hong Kong writer 蔣曉薇 Jéung2 Híu2 Mèih4. The thing that first got me interested in it was the setting: there aren’t too many books in any language set in the new town of 屯門 Tuen Mun! To me the place evokes a discordant mix: the concrete river channel that splits the town geometrically in two, the massive architecture of the MTR stations, both at Siu Hong and the terminus, the incessant traffic streaming down the vast Tuen Mun road, the shuttling, metal clatter of the light-rail trains, and towering over it all in the distance, the jagged green ridge of the Tsing Shan Mountain (Castle Peak).
In this 4-minute video put together by 文化者 The Culturist and 網上閲讀平台 the SHKP Reading Club, Jeung gives us some insight into the themes of the book, its two main characters, the young woman 葉嵐 Yihp6 Làahm4 (嵐 means “haze; vapour; mist”) and 阿樂 Aa3 Lohk6, and its subsequent transformation into a very successful film. The Chinese title 《幻愛》 is much more interesting than the English version: to me it suggests a kind of hallucinated love, the word echoing 幻想 “fantasy” (literally, “an unreal thinking”) and 幻聽 “hearing voices” (“an unreal hearing”). You can see how it might have defeated even the most determined translator . . .
The Cantonese highlight in this video is an example of the verb 㧬 [ng]úng2 = “push forward with both hands or body” — you don’t hear it that often, so every encounter is a treat! My trusty 《香港粵語大詞典》 gives two examples of its use, 㧬開度門 = to push open the door, and 㧬嚟㧬去 = (roughly) to push and shove one another. Other treats include the word 鎅 gaai3, used both as a verb meaning “to cut” and in the compound noun 鎅刀, a kind of small knife, somewhat like a Stanley knife (at least, in some contexts); 抌 dám2, a verb with a number of meanings including “to throw away (rubbish)”; and the very Cantonese 第時 daih6 sìh4 = “in the future, another day”. Jeung also reads a passage from her novel at the 2-minute mark. Learning to understand Standard Written Chinese read aloud in Cantonese is a real challenge, and any opportunity to work on this (uneasily mastered) skill is worth taking.
You can watch the video here (Chinese subtitles only). If you want to take a look at the (rough in places) transcription, notes and English translation, please scroll down.
And if you would like to take a look at the trailer for the film with English subtitles, you can view that here.
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. You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 視點 sih6 dím2 = perspective | ● 發揮嘅空間 faat3 fāi1 ge3 hūng1 gāan1 = (?) room to give free play to | ● 代入 doih6 yahp6 = (?) to put oneself into the shoes of another person | ● 連繫lìhn4 haih6 = (?) connection; link | ● 心思 sām1 sī1 = ① thought; idea ② state of mind; mood | ● 構思 kau3 sī1 = (of a writer) work out the plot of a literary work
It is my feeling that the film is in fact mainly [from] the perspective of Ah Lok. To me, as the creator [去到我自己作爲創作嘅時候呢], I think that in the role of Yip Lam there is still plenty of room in the film for development [發揮嘅空間]. Perhaps because I am a woman too, it is very easy for me to insert myself when I write into a female role and perspective. I spent a lot of time thinking about and plotting Yip Lam’s inner world — what her past was like when she was growing up, and what kind of destiny linked her and her mother together.
● 一幕 yāt1 mohk6 = an act (in a play); perhaps here “a scene (in a film)” | ● 屋企樓下 [ng]ūk1 kéi5*2 làuh4 haah6 = lit. “downstairs of one’s home”, but in the case of a housing estate probably “outside the building one lives in” | ● 撞到 johng6 dóu3*2 = to bump into; to encounter | ● 觸發 jūk1 faat3 = to spark; to trigger | ● 不濟 bāt1 jai3 = useless | ● 不堪 bāt1 hām1 = cannot bear; unbearably; cannot stand; “have had it up to here” | ● 好唔配得阿樂嘅愛 hóu2 mh4 pui3 dāk1 Aa3 Lohk6 ge3 [ng]oi3 = not at all worthy of Ah Lok’s love | ● 㧬 úng2 = push forward with both hands or body | ● 扎醒 jaat3 séng2 = wake up suddenly; wake up with a start; startle from sleep | ● 紅繩 hùhng4 síng4*2= a red cord/string | ● 鎅刀 gaai3 dōu1 = a knife blade, a razor blade; a paper cutter | ● 抌 dám2 = ① beat (with fist); bang; pound ② smash; shatter; stamp (a chop) ③ throw; discard; abandon | ● 賦予 fu3 yúh5 = to bestow on; to endow with; to vest with
I remember that there is a scene in the film in which Yip Lam and Ah Lok bump into Uncle Wong outside the building she lives in [屋企樓下], which sets off conflict between the pair. Yip Lam feels that she is quite . . . // in the past she was both useless and fed up [過去好不濟好不堪]. She felt that she was quite unworthy of Ah Lok’s love for her. After that, she pushes Ah Lok out of her house. After that, she suddenly wakes up at midnight and, seeing the red cord on her wrist, picks up a knife, cuts the cord and throws it in the rubbish bin. This scene may be quite brief, lasting around 8 to 10 seconds, but in it I invest her with [a certain] psychological state. Why it is that she wakes up and does this is something I wrote about in the book.
● 任憑 yahm6 pàhng4 = at one’s convenience; at one’s discretion | ● 任由 yahm6 yauh4 = to allow sb. free reign; jumping over; ignoring | ● 摑 gwaak3 = to slap; to smack | ● 暴戾 bouh6 leuih6 = ruthless & tyrannical; cruel & fierce | ● 嫉妒 jaht6 dou3 = to be jealous; to envy | ● 第時 daih6 sìh4 = in the future, another day
“What she found most difficult to forgive was that her mother let her boy-friends come and go as they pleased, and put up with their touching her whenever they felt like it, never appearing in time to protect her. When her mother found out about her and Uncle Wong, she thought she would be saved, but instead her mother slapped her hard. Weeping, Yip Lam kept repeating, no, no, it’s not what you think, but her mother had no time for her explanations, cursing her ancestors, her genes, cursing that fact that she gave birth [to a child] who was destined to become cheap goods. She knelt down on the ground and looked into her mother’s eyes, but all she saw there was cruelty and jealousy. There was no more care, sincerity or love.” She thinks back over her past, and also thinks that she cannot forgive her mother. And so, she takes the knife and cuts the cord on her wrist. Her mother accepts Yip Lam’s (?) promise to pray for her, and for a future in which they can live together happily (I am not sure if I have understood this sentence correctly).
● 影迷 yíng2 màih4 = film fan | ● 緣故 yùhn4 gu3 = cause; reason | ● 著急 jeuhk6 gāp1 = to worry; to feel anxious | ● 導演 douh6 yín2 = ① to direct (a film, a [play, etc.] ② a director | ● 團隊 tyùhn4 déui6*2 = a team; perhaps in this film context, “a crew” | ● 思考 sī1 háau2 = to think deeply; to ponder over; to reflect on | ● 對讀對比deui3 duhk6 deui3 béi2 = (?) to compare and contrast the book with the film
Many film buffs are very fond of the movie Beyond the Dream. Owing to the Covid-19 situation, cinemas are not open. No one can get into a picture theatre to show their support. I know that everyone is very disappointed about this, or worried, and hopes that the cinemas reopen soon so that they can continue to be able to support the director, and support the whole crew of Beyond the Dream. Apart from the film [side of things], I think that the crew for Beyond the Dream also includes the creation of the novel, [so] everyone can spend some time reading the book. My sense is that this reading is also a kind of deep thinking about things. When you’ve finished the novel, you can make a comparison with the film version — another interesting experience.
Heartbreak and outrage for the families of the 47 individuals accused of “subversion” for taking part in a peaceful political poll. You can watch the video here (there are no subtitles), or scroll down for the transcript, English translation and notes. Since this video was first aired, four of the accused have since been granted bail, including Hendrick Lui Chi Hang.
● 嚴苛 yìhm4 hō1 = harsh (administration of law) | ● 苛刻 hō1 hāak1 = harsh | ● 嚴格 yìhm4 gaak3 = strict; rigorous; stringent | ● 公共領域 gūng1 guhng6 líhng5 wihk6 = the public domain/sphere | ● 咁滯 gam3 jaih6 = almost, nearly | ● 政權 jing3 kyùhn4 = regime | ● 法庭嘅程序 faat3 tìhng4 = (?) the procedure of the court; court procedure | ● 夾埋 gaap3 màaih4 = ① to collude; to conspire ② to pool together | ● 遲吓 chìh4 háah5 = (?) later | ● 夠膽 gau3 dáam2 = courage; (?) to be brave enough | ● 寄予 gei3 yúh5 = to place (hope, etc.) on/in | ● 厚望 háuh5 mohng6 = great expectations | ● 撐住 chaang3 jyuh6 = to put up with; to keep up| ● 崗位 gōng1 wái6*2 = a post; a station
● Emilia Wong, girlfriend of Ventus Lau (劉頴匡 Làuh4 Wihng6 Hōng1):
Basically, these (bail) conditions are extremely harsh, stringent, strict. Having to adhere to these bail conditions basically makes the defendants — the political prisoners — in actual fact tantamount to dead in a social sense and, basically, they cannot exist anymore in the public domain. Basically, it is tantamount to their virtually [咁滯] no longer existing in society anymore. // the bail conditions have already made them.
What exactly is this regime afraid of? [Are they] afraid of dead people continuing to endanger national security? The so-called “procedure” of the court in these past four days [呢咁多日] is, from my perspective, is a piece of theatre that everyone has performed in collusion. Fundamentally it is a pre-written script. So, when you ask me if I have faith in the appeals [which will be heard] later [遲吓], I don’t have the courage to have any hopes for it, because it is nothing but play-acting. Everyone just has to keep on going. There’s nothing else one can say. We just go on at our posts, supporting both ourselves and the people nearest and dearest to us.
● 教導 gaau3 douh6 = to instruct; to teach; to give guidance | ● 良好 lèuhng4 hóu2 = good; well
● Elsa, foster mother of Hendrick Lui Chi Hang:
All these 47 individuals have [acted] for our Hong Kong [UNCLEAR]. Now // by this regime // has ruined this Hong Kong of ours . . .
My whole family, my husband, we have all given him proper instruction. He is a fine young man and what he has is only love, and the pursuit of justice. He is a credit to me.
● 審訊 sám2 seun3 = ① to interrogate; to try ② a trial; a courtroom hearing| ● 出奇 chēut1 kèih4 = ① unusually; extraordinarily ② extraordinary | ● 司法制度 sī1 faat3 jai3 douh6 = the judicial system | ● 扭曲 náu2 kūk1 = to distort | ● 顛倒 dīn1 dóu2 = to turn upside down; to reverse | ● 律政司 leuht6 jing3 sī1 = Department of Justice | ● 法官 faat3 gūn1 = a judge | ● 毫不 hòuh4 bāt1 = not in the least; not at all
There’s nothing extraordinary at all about the result of the trial. It’s what we expected. Because we know with the introduction [立咗] of the National Security Law, the judicial system of the whole of Hong Kong has become completely distorted, and has been turned completely upside down.
The material provided by the Department of Justice was extremely meagre // but it has caused the defendants to be detained for three months, which further proves that the present judicial system under the National Security Law has basically, has completely, is no guarantee of our freedom of speech, we have none at all now. One point I’d like to mention is that many of the defendants accepted some harsh (bail) conditions, preferring to sacrifice their freedom of speech, their own freedom of speech, but the judge couldn’t accept this, and this means that, fundamentally, I am not in the least bit optimistic about the future court trial.
The police carried out this arrest operation three months earlier than [originally planned], and took all 47 of the accused off to court for a trial lasting four days, during which they forbid any family member, any family member, to listen to the proceedings in Courtroom 1. This is our right, but we did not have it. Since the trial [began] four days ago, we have not been able to meet with any of the defendants, and they have not had any opportunity [完全冇] to see their own family.
Furthermore, the prosecution has demanded that the trial be adjourned for a whole three months while a search for evidence is carried out. This is totally unreasonable for the defendants as well as for their family members. It is also out of all proportion and unfair. Here I would like to say that I am extremely saddened and angry. Finally, I would like to call on everyone to continue to support them. Hong Kong Add Oil! Hongkongers Add Oil!
● 倒退 dou3 teui3 = to go backwards; to fall back | ● 堅強 gīn1 kèuhng4 = strong; firm; staunch | ● 收押所 sāu1 [ng]aat3 só2 = reception centre (here referring to the Lai Chi Kok Reception Centre, where the defendants are being held), literally “place for receiving the detained” | ● 同舟共濟 tùhng4 jāu1 guhng6 jai3 = cross a river in the same boat — people in the same boat help each other
● Au Pui-fan (Āu1 Pui3 Fān1), wife of Eddie Chu (Jyū1 Hói2 Dihk6):
This is a group of . . . that is changing Hong Kong, changing Hong Kong politics, as well as changing our current situation in Hong Kong. Hong Kong is headed for a backward falling political situation, and they are pushing back [倒退] the important case of our freedom of speech. It is my hope that [people] all over the world, as well as the people of Hong Kong continue to keep a close eye on this. In addition, as a family member, I hope very much that apart from sadness and outrage, we must be strong. Apart from being strong ourselves, our, our husbands, our wives, our sons and daughters, our students, our friends — our friends inside the reception centre — all of them have to be strong. Now all of us are sitting in the same boat, [so] let us hope that we can all help each other.
● 審判 sám2 pun3 = to bring to trial; to try | ● 被告席 beih6 gou3 jihk6 = the defendant’s seat; the dock| ● 甘願 gām1 yuhn6 = willingly; readily | ● 盡一己之力 jeuhn6 yāt1 géi2 jī1 lihk6 = to do all one can cf. 一己 = “oneself” and 盡力 = “do all one can; try one’s best” | ● 水火 séui2 fó2 = extreme misery | ● 行事磊落 hàhng4 sih6 léuih5 lohk6 = (one’s) behaviour/conduct is open & upright | ● 義人 yih6 yàhn4 = ? cf. 義士 yih6 sih6 = a person who upholds justice
My friends, we are well aware that this present major political trial represents and enormous blow to us all. This is the biggest political trial in Hong Kong’s history, and the 47 individuals who stand in the dock come from different political parties and social sectors [界別]. Some are young and some are old, and some of them are unknown to one another, [but] at a time of great difficulty in Hong Kong they chose to take part in a poll for the LegCo elections and were willing to face unknowable political risks, not for the sake of fame or personal gain but in the hope of doing all they could to save our city from extreme misery. As people, they are honest, their conduct is open and upright, and as upstanding citizens [義人] they are worthy of our respect.
● 當權者 dōng1 kyùhn4 jé2 = someone who is in power; someone who holds power | ● 撲殺 pok3 saat3 = (?) to pounce on & kill off | ● 囚禁 chàuh4 gam3 = to imprison; to put in jail | ● 磨損 mòh4 syún2 = ① wear & tear ② (?) to wear down | ● 斷絕 tyúhn5 jyuht6 = to break off; to cut off; to sever | ● 懲罰 chìhng4 faht6 = to punish; to penalize | ● 歷史關口 lihk6 sí2 gwāan1 háu2 = historical juncture | ● 應對 ying3 deui3 = to reply; to answer; a response
No one could have expected that those who hold power would charge all those 47 people with “conspiracy to commit subversion” in order to crack down on [撲殺] this democracy movement. By putting [democracy supporters] in prison, [the people in charge] hope to wear down their wills, and cut them off from participation in politics, handing them the greatest penalty, while giving the people of Hong Kong the greatest warning. We stand at an important historical juncture. How we respond to this major trial, what we hold onto, what we retain, will have a decisive influence on the political development of Hong Kong as well as how future generations [後人] will come to see us.
● 真相 jān1 sēung1 = the real/true situation; the real/actual facts | ● 鏡頭 geng3 tàuh4 = ① camera lens ② a shot; a scene | ● 善用 sihn6 yuhng6 = (?) to use properly; to make proper use of | ● 時事 sìh4 sih6 = current events; current affairs | ● 懷憂 wàaih4 yāu1 = (?) to harbour worries; to worry cf. 懷 = to keep in mind; to cherish (a positive emotion); to harbour (a negative emotion) | ● 立志 lahp6 ji3 = to resolve; to be determined; to endeavour | ● 臉書 Líhm5 Syū1 = Facebook | ● 懼於 geuih6 yū1 = to fear/dread to do = | ● 評論 pìhng4 leuhn6 = a comment; a commentary; a review
What are we able to do? Journalists can record the real historical facts for us. Documentary film-makers can capture [留下] invaluable scenes for us. Those of you working in the legal profession can make proper use of your speciality to help out as much as you can. Teachers can tell their students about what is happening in Hong Kong right now. Parents must not be afraid to talk about current affairs with their children. Those engaged in study [正在讀書的] [should] endeavour to become individuals with both si seung [ideas] and lei seung [ideals]. And users of Facebook must not be afraid to share various reports and commentaries.
● 用心 yuhng6 sām1 = diligently; attentively; with concentrated attention | ● 可著力之處 hó2 jeuhk6 lihk6 jī1 chyu3 = (?) areas in which one can make an effort, cf. 著力 jeuhk6 lihk6 = to put forth effort; to exert oneself | ● 堅韌 gīn1 ngahn6 = firm & tenacious | ● 退一萬步 tēui1 yāt1 maahn6 bouh6 = even if (such and such were the case); this term appears to imply a high degree of concession | ● 不屈的姿態 bāt1 kūk1 dīk1 jī1 taai3 = ? cf. jī1 taai3 = attitude; pose + bāt1 kūk1 = unyielding; unbending| ● 砥礪 dái2 laih6 = ① to temper ② to encourage
It is my belief that, as long as we are diligent, there are areas in which each of us can exert ourselves and live our lives with a little more tenacity [堅韌]. And even if we accept that is true that we cannot make any immediate changes to the current situation, by living our lives with an unyielding attitude, we ourselves will become different. If we live our lives differently, Hong Kong will also change accordingly, and because we all live on the same patch of land, we see each other, and encourage one another.
● 難以言說 = nàahn4 yíh5 yìhn4 syut3 = indescribable | ● 折磨 jit3 mòh4 = to cause physical or mental suffering; to torment | ● 契機 kai3 gēi1 = turning point; juncture | ● 暴露 bouh6 louh6 = to expose; to reveal; to lay bare
Although a trial of this kind is an indescribable torment to us, at the same time it is an important turning point, exposing the government’s injustice for all to see [暴露於天下], helping the rest of the world to feel greater sympathy for our plight, and bringing us even more closely together in unity. We are allowed to feel sadness. We are allowed to feel outrage. But we must neither despair nor give up. Our 47 friends, who are now undergoing hardships, are expecting this of us, I believe. Together with them, we must write this page of history.
Professor 周保松 Chow Po-chung
This article originally appeared on Stand News here.
Within a week of his life, Dickson Chan went from earning 30,000 dollars a month as a banker to delivering takeaways meals for Foodpanda. In this Apple Daily video from January this year, we follow him in his efforts to bounce back from his disappointment.
He is a challenging speaker for Cantonese learners, using dislocated syntax in places as well some very intense code-switching that includes not only the use of “last day” as a verb but short English linking expressions such as “so far” and “and then”. This serves as a reminder that sometimes when we come across new things in Cantonese, occasionally it turns out to be English in a slightly unexpected context!
Apart from his speech habits, Dickson employs some noteworthy grammar. One segment contains an instance of the structure 冇得 móuh5 dāk1. The Chinese scholar 彭小川Peng Xiaochuan devotes a chapter to this structure in her book 《广州话助词研究》(2010) and identifies six different meanings, but of these the most common are to express (1) the objective possibility of an action [行为的客观可能性] and (2) reasonable permission or otherwise to realize a certain verb-action [情理上允许不允许实现某种动作行为]. However, please keep in mind that she writes specially about the Cantonese of Guangdong province, and so some of her conclusions may not apply to Hong Kong Cantonese. When Dickson uses it in 我唔摺埋架單車 | 就冇得入閘 it roughly means “I couldn’t go through the turnstiles unless I folded up my bike”.
We’re also treated to another instance of the aspect marker 開 hōi1. I talked about this in the post on Alfred Chan, as an indicator of habitual action, and here it is again in 以前冇洗開車呀, meaning “in the past, when [I] wasn’t in the habit of washing cars”. As I mentioned in the Alfred Chan post, Yip and Matthews present a basic introduction to this marker in Intermediate Cantonese, and give the examples 我哋做開呢行 = We have been in this profession for some time, and 佢用開嗰隻牌子 = He regularly uses that brand.
You might also enjoy this clip for the musical soundtrack: they’ve done a brilliant job of matching sound to image here.
Apart from the banking terminology, you’ll hear the following vocabulary items: 幻想 waahn6 séung2 = illusion; fantasy; 長命斜 chèuhng4 mehng6 che3 = a steep slope; 騰空 tàhng4 hūng1 = (?) to leave space to do sth.; 遜於 seun3 yū1 = inferior to; and 孭鑊 mē1 wohk6 = take the blame for the fault of others; bear the responsibility of sth. gone wrong.
Please scroll down if you want the transcription, notes and English translation. Otherwise, you can view the video here. 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.
You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 幻想 waahn6 séung2 = illusion; fantasy | ● 法規 faat3 kwāi1 = laws & regulations | ● 解雇 gáai2 gu3 = to discharge; to dismiss; to fire | ● 外賣 [ng]oih6 maaih6 = ① to provide a takeout service ② takeaway; carryout | ● 砌電腦 chai3 dihn6 nóuh5 = (?) to put a computer together from parts
Note: In verb-object verbs such as 失業 sāt1 yihp6 = “to lose one’s job; to become unemployed”, aspect markers such as jó2 come between the two parts rather than at the end of the verb: 失咗業 = lost my job; became unemployed.
Once I entertained the hope, or the fantasy, that there might be another turn [of luck], that I might get my hands on another job. For the first one or two days, I was constantly thinking “Why me?”, But since, after one or two days, it was still me, [I said to myself] “Don’t think [about it] any more. Do something!” | Caption: An ibank Worker during the Time of Covid-19 | I work in a bank in the area [範疇] of financial laws and regulations. At the start of November, the company told me that there was a notice to dismiss staff. After that, one week later, it was my last day. After I became unemployed, in addition to collecting and delivering takeaway meals, I washed cars for people and helped them take apart computers and put them together again [砌電腦].
● 隔 gaak3 = to separate; to partition; to stand or lie between | ● 長命斜 chèuhng4 mehng6 che3 = a steep slope (Sheik Cantonese) | ● 站長 jaahm6 jéung2 = a station master | ● 摺埋 jip3 màaih4 = to fold up | ● 焗住 guhk6 jyuh6 = 《香港粵語大詞典》 gives the meaning as （在別無選擇情況之下被迫；逼迫, that is to be forced (when there is no other alternative）(p. 234) | ● 約莫 yeuk3 mók6*2 = about, around, approximately, roughly | ● 平均 pìhng4 gwān1 = average | ● 平日 pìhng4 yaht6 = usu. “an average/ordinary day” but sometimes also “a working day” as opposed to a day off | ● 騰空 tàhng4 hūng1 = (?) to leave space to do sth.
Native-speaker’s comment: It is difficult to find an equivalent term for 圍返開, in English. I would say it is the action of “to divide (something)” (in most cases it is about mathematical calculations). For example, often in a conversation, we would say “今晚餐飯總共400蚊，我哋有四個人，圍返開每人100蚊”, which means “Dinner tonight cost us 400 dollars. We have four people in total. After splitting the bill, each of us should pay 100 dollars.” However, in the video, I think we need not express the action. We can simply say: An hourly (implied that you divided the total wage on that particular day into hourly wage) wage of 50 dollars is pretty low.
Note: Firstly, the beeped out word is almost certainly 閪 hāi1, better known to many people in the form 自由閪. (Please feel free to explore all the meanings of this word through the Sheik on-line dictionary.) Secondly, this segment contains an instance of the structure 冇得 móuh5 dāk1, which generally seems to indicate absolute inability [ADD note from Chinese scholar]. And so, 我唔摺埋架單車 | 就冇得入閘 means roughly “I couldn’t go through the turnstiles unless I folded up my bike”. I am (still) wondering whether the use of 冇得 occurs in situations where (a) the prohibition is very strong; and (2) no one (or no particular factor) is being blamed for the inability. Thirdly, after reviewing all the ways of expressing “approximately; roughly” in the introduction to Alfred Chan’s video on dai pai dong’s in Hong Kong, I come across a new one: 約莫 yeuk3 mók6*2 (note the changed tone)! Incidentally, in this segment, Dickson Chan also uses another less common terms for approximations in the phrase 都 around 做十個鐘到嘅, where dóu3*2 is used (I don’t know whether this is the accepted writing). Finally, there’s a couple of uses of 試過 si3 gwo3 towards the end. In ordinary situations, this is just the verb “to try” followed by the experiential aspect marker 過gwo3, but it can take an idiomatic meaning close to the more formal 曾经 chahng4 ging1 = “to have had experience of something”, sometimes reduced in English to a mere “ever”. For this reason, 最好試過賺百五蚊 does NOT mean that Dickson “tried to earn 150 dollars” but that he “once earned” such a princely sum.
The road from Wu Kai Sha to Ma On Shan is the most [beep!] road. A steep slope separates [隔] [the two places]. On the bike [踩上去] it takes [a good (都)] 10 to 15 minutes. By MTR it is a trip of one station. Just now, I was turned away by [俾人趕] the station master at the Ma On Shan MTR Station, who said that I couldn’t go through the turnstiles unless I folded up my bike. Having no choice, I did not enter the station [局住唔入囉], the reason being that I had picked up some food. Why should I fold up the bike when I was carrying food? Good stuff! Today we are in luck. I can go straight to the Lei On Estate to collect a McDonalds. It’s just nearby. First of all, let’s have a look at how much we’ve earned today. Not bad! 138 dollars for two hours [here, 都 dōu1 is dislocated to the end of the sentence]. [My] best ever was 150 dollars, that is, about 77 dollars for an hour [while] [my] worst was only 5-, 50 for an hour. What amounts when divided up to a wage of 50 dollars in an hour has really been the lowest. On average every week I do around ten hours, and try to leave has much time free during work-days . . .
● 報更 bou3 gāang1 = (?) to let someone know that one is available to do a certain shift | ● 相差 sēung1 chāa1 = to differ | ● 鐵飯碗 tit3 faahn6 wún2 = an “iron rice bowl”, that is, a secure job | ● 月入 yuht6 yahp6 = monthly income | ● 因應 yān1 ying3 = ① to cope with ② to adapt oneself to | ● 金監管機構 gām1 gāam1 gún2 gēi1 kau3 = (?) institutions that supervise financial matters | ● 大規模 daaih6 kwāi1 mòuh4 = on a large scale | ● 裁員 chòih4 yùhn4 = to cut down the number of persons employed; to reduce staff; to retrench staff | ● 上季 seuhng6 gwai3 = the previous quarter | ● 業績 yihp6 jīk1 = outstanding achievement | ● 遜於 seun3 yū1 = inferior to | ● 彷徨 pòhng4 wòhng4 = to feel utterly lost; not knowing what to do; to disorientated and anxious
. . . not putting my name down for any shifts [報更] just in case an interview [comes up]. That way I can head off at the earliest possible time [即刻]. Compared to what I previously used to get paid, I think I earn nearly ten times less [相差十倍] than before. Our field of financial regulation is a relatively secure one, an “iron rice bowl” as they say, in a bank. [My] monthly wage was around 30,000 dollars. This is because, in itself [本身], financial regulation was established to deal with all the demands made by the many [different] financial institutions that play a supervisory role. For this reason, basically there would be no talk of any large-scale reduction of staff. According to the figures [業績] of the quarter that has just finished, my company made money, but this was inferior to the predicted [earnings]. Across the globe, [they] have fired a thousand workers, but there is no actual figure for how many people have been fired in Hong Kong. For that reason, [I] feel in fact quite at a loss, and I don’t know what my next step should be, because I believe that I won’t be able to find another job so quickly. And then . . .
● 攞裝備 ló2 jōng1 beih6 = to get the equipment | ● 老底 lóuh5 dái2 = usu. “basic salary”, but it may also refer to the money Dickson saved/earned from his original job as an ibanker | ● 賠 pùih4 = to compensate; to pay for | ● 震驚 jan3 gīng1 = to shock; to amaze; to astonish | ● 見怪不怪 gin3 gwaai3 bāt1 gwaai3 = not be surprised by anything unusual
Note: Dickson uses another approximation expression 零 lèhng4 in this segment, which is added after numbers somewhat like the English -ish: 都 reach out 過十零個 he-hunter 啦 = I have been in touch with 10 or so head-hunters.
. . . I felt that first of all I must do anything. They notified me on a Monday. On Tuesday I registered with Foodpanda. After that, they told me that I could come and collect the [necessary] equipment. Because I don’t have a fixed source of income, the most important thing is that, frankly speaking, I don’t have a strong sense of security relying on the so-called basic salary I earned from this foodpanda job or the compensation offered by my previous company.. Because I was retrenched at a moment [like this], clearly I don’t have any way of knowing how long I will have to wait [to find another position]. So far, after I became unemployed, I have been in touch with [Dickson uses the English “reach out”] to 10 or so head-hunters and I think I have sent out 40 or 50 CVs in a month. I have had interviews for four jobs. The moment after I got the phone call from the company, I told my family that there was this news. They were shocked, but by the same token they didn’t make a big fuss about it [見怪不怪]. This was because . . .
● 當刻 dōng1 hāak1 = approx. “at that time (in the past)” | ● 介意 gaai3 yi3 = to take offence; to mind | ● 臨時工 làhm4 sìh4 gūng1 = casual labourer; temporary worker | ● 散工 sáan2 gūng1 = 1. casual labourer; odd-jobber; odd hands; journeyman. 2. odd job; short-term job; day labour; intermittent/recurring job; short-term labour; freelance work | ● 𢯎 [ng]āau1 = usu. “to scratch” but here with the idiomatic meaning of “to beg; to request; to entreat” (the subtitles have 求 kàuh4) | ● 對調 deui3 diuh6 = to exchange; to swap | ● 洗花 sái2 fāa1= to leave marks or stains when one washes sth. | ● 嘈 chou4 = usu. noisy; clamorous; booming, but 《香港粵語大詞典》 also adds the meaning of 爭吵 = to quarrel; to wrangle (p.591) | ● 孭鑊 mē1 wohk6 = take the blame for the fault of others; bear the responsibility of sth. gone wrong | ● 感想 gám2 séung2 = thoughts; impressions; reflections | ● 必要時 bīt1 yiu3 sìh4 = if necessary; if need be; if the need arises; should it be necessary
Note: Firstly, in this segment, the verb 幫 bōng1 is used quite a bit, but instead of serving as a full verb meaning “to help”, it functions instead as a co-verb expressing the sense of “on behalf of; for”. Examples include 如果而家我幫個朋友洗 = “if now I wash a car for a friend” and 俾錢人嚟幫我洗 = “pay money to people to come and wash [my car] for me”. As is usual with co-verbs, they appear before the main verb in which they work in tandem. Secondly, another interesting point here are the verbs 洗花 and 整花 in the context of car-washing. Here, 花 fāa1 has the meaning of both “anything resembling of flower” and “blurry; dim” and suggests a mark or smudge made by washing. The subtitles have 抹花 maa3 fāa1 = to wipe or rub a mark. Thirdly, I can’t see any real difference between the words 臨時工 and 散工. They both seem to refer to an odd job.
I don’t think I am the only person to suffer during [the outbreak of] Covid-19. Me, I don’t mind if other people know that now I have been given the sack. As for “face”, to me what is more important is the hope of gaining support from people. After I went public on Facebook, many many very good friends also told me about, for instance, some casual work [opportunities] and odd jobs. At first, I did indeed find it a bit hard to open my mouth [and tell people what had happened], to ask friends to let me wash their car, it was a bit hard to do that, absolutely. The reason being that when your status suffers a reversal [對調], if I found someone to wash my car, and you left marks on it, I left it dirty, I would be capable of kicking up a fuss [嘈]. Now [when] I wash a car for a friend, I have to take the blame if I don’t do a good job, or he’s not satisfied, or there are marks left on the car, for instance. Before I started washing cars, I would pay others to wash my car. Now I take money to wash other people’s cars. What do I think about that? It’s painful, but it is also a necessary source of income.
● 過關 gwo3 gwaan1 = pass a barrier; go through an ordeal; perhaps more colloquially “to get through a difficult time/experience” | ● 自尊 jih6 jyūn1 = self-respect; self-esteem | ● 老細 lóuh5 sai3 = boss; chief; manager; employer; owner | ● 啱啱先 ngāam1 ngāam1 sīn1 = just now; a moment ago; not that long ago (the shorter 啱先 is also used)
Reporter: How did you deal with the issue of self-respect? Dickson Chan: Um, when I think that I don’t have any money self-respect isn’t important. In a very friendly manner, I would say to people: “Hey, your car, do you need anyone to wash it?” And then I would add: “You know, I don’t have a job now, so give me this opportunity, boss”. Because I no longer had a regular job, in terms of consuming things my consumer habits changed drastically. For instance, in the week just before I became unemployed, I had just been to Soho for a meal with friends, and then we went off to a bar for a drink and to chill. In the past, I would go to work on time and finish on time, and then perhaps think about where to go to have a good time and where to go for a meal. Now my attitude is: my aim is to do a certain number of orders [做到幾多張單]. I . . .
● 慳返 hāan1 fāan1 = to save money, time or effort | ● 開支 hōi1 jī1 = ① to pay (expenses) ② expenses; expenditure; spending | ● 重視 juhng6 sih6 = to attach importance to; to take sth. seriously; to value | ● 人際關係 yàhn4 jai3 gwāan1 haih6 = interpersonal relationships | ● 過渡 gwo3 douh6 = transition; interim | ● 送餐 sung3 chāan1 = (?) to deliver meals| ● 攻略 gūng1 leuhk6 = tactic; perhaps also “strategy”
. . . ride a bit faster, walk a bit faster, and when I’ve finished, I [think] OK, and today (?) I will go back home and eat there. I will want to save some money. And so I won’t have so much to think about unnecessary expenses. And so, a person’s thinking gets simpler. Before, [I] tended to think [有啲，即係，覺得] eating well and wearing good clothes was enough to make you happy. After being retrenched, the state of mind is different, and now [I] attach more importance to my relationships with other people. When you meet with a problem [當你有事嘅時候], you are always going to need to establish good relationships with the people around you to help you get through things. So even if you say to yourself I’ll go off on my own and find [a job delivering] takeaways, actually it was a friend who taught me this strategy, just as friends are willing to let me wash their cars.
Caption: 感謝在逆境中勇往直前的你們 | 香港人加油
● 逆境 yihk6 gíng2 = adverse circumstances; adversity | ● 勇往直前 yúhng5 wóhng5 jihk6 chìhn4 = to march forward courageously; to advance bravely
With gratitude to all of you who advance bravely in the face of adversity | Hongkongers, “Add Oil”
This episode of 港故仔 Kongstories was made to commemorate the remarkable effort of making 100 consecutive videos in as many weeks. It brims with fantastic Kong-optimism and is full of words such as 恩典 yān1 dín2 = grace, 傳奇 chyùhn4 kèih4 = legendary, and 祝福 jūk1 fūk1 = a blessing, words now that possibly only the bravest, most visionary of Hongkongers would dare voice. The inspirational message is summed up in the phrases: 我哋香港人係有能力嘅 | 只要你願意，我哋每個人都可以成就傳奇 . . .
If you are not interested in the Cantonese aspects of the video, please click here to view it — the English subtitles are generally very good.
But if Cantonese is what you’re after, highlights in the language department include the structure 一 … 半 … used with measure words, which seems to convey a sense of “merely” or something like “measly” in English: 拍一條半條 = “to make a measly single video”. Also, there’s the adverb 不間斷 bāt1 gāan1 dyuhn6 = (?) “uninterrupted; without interruption” as well as a number of four-character phrases: 木口木面 muhk6 háu2 muhk6 mihn6 = pudding faced; 一事無成 yāt1 sih6 mòuh4 sìhng4 = accomplish nothing; get nowhere; and 成就傳奇 sìhng4 jauh6 chyùhn4 kèih4 = (?) to accomplish something that becomes a legend.
The episode finishes with a long list of personal names. Apart from being good practice (the list includes some less commonly seen surnames, including 霍 Fok3 and 詹 Jīm1) and you can also use these names to search for further videos in the 港故仔 Kongstories series.
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. You might also like to make use the Ekho Text to Speech Converter if you have trouble matching any part of the transcribed Chinese text to the spoken version. Just make sure you select “Cantonese” under the language menu before you paste cut and text into the relevant box.
● 收錢 sāu1 chín4*2 = to charge (money); to take money for doing sth. | ● 拍片 paak3 pín3*2 = (?) to shoot a film; make a video | ● 開埠 hōi1 fauh6 = lit. “to open a (new) port”; generally used to refer to the English settlement of Hong Kong Island | ● 播出 bo3 chēut1 = to broadcast | ● 不間斷 bāt1 gāan1 dyuhn6 = (?) uninterrupted; without interruption | ● 堅毅 gīn1 ngaih6 = firm & persistent; with unswerving determination; with inflexible will | ● 體現 tái2 yihn6 = to embody; to incarnate; to reflect; to give expression to | ● 作爲 jok3 wàih4 = 1. deed; conduct; act 2. to accomplish; to do something worthwhile | ● 傳奇 chyùhn4 kèih4 = legend; legendary| ● 恩典 yān1 dín2 = favour; grace | ● 祝福 jūk1 fūk1 = a blessing; a benediction
● 失意 sāt1 yi3 = to have one’s aspirations, plans, etc. thwarted | ● 盼望 paan3 mohng6 = to hope for; to long for; to look forward to | ● 勉勵 míhn5 laih6 = to encourage; to urge | ● 唔正 mh4 jeng3 = not very good | ● 木口木面 muhk6 háu2 muhk6 mihn6 = pudding faced | ● 一事無成 yāt1 sih6 mòuh4 sìhng4 = accomplish nothing; get nowhere | ● 捆擾kwan3 yíu2 = to perplex; to puzzle (subtitles have 捆綁 = usu. to bind; to tie up) | ● 成就傳奇 sìhng4 jauh6 chyùhn4 kèih4 = (?) to accomplish something that becomes a legend | ● 為別人貢獻自己 wàih4 bīt1 yàhn4 gung3 hin3 jih6 géi2 = to devote/dedicate oneself for others | ● 東方之珠 Dūng1 Fōng1 jī1 jyū1 = the Pearl of the Orient | ● 基石 = gēi1 sehk6 = foundation stone; cornerstone
我係梁淑儀 Lèuhng4 Suhk6 Yìh4 / Zoe Leung 我係文曉光 Màhn4 Híu2 Gwōng1 / Henry Man 我叫黎演樂 Làih4 Yín2 Lohk6 / Lock Lai 我係鄭淦元 Jehng6 Gam3 Yùhn4 / Ken Cheng 我叫藍全傑 Làahm4 Chyùhn4 Giht6 / Manson Lam 我就江富德 Gōng1 Fu3 Dāk1 / Kong Fu Tat 我叫陳浩源 Chàhn4 Houh6 Yùhn4 / Denial Chan 我叫做謝寳達 Jeh6 Bóu2 Daaht6 / Donald Tse 我叫黃明慧 Wòhng4 Mìhng4 Wai3 / Jennifer Wong 我叫霍志鵬 Fok3 Ji3 Pàahng4 / Thomas Fok 我叫黃岳永 Wòhng4 Ngohk6 Wíhng5 / Erwin Huang 我係羅孟慶 Lòh4 Máahng5 Hing3 / Jeff Law 我係張柏淳 Jēung1 Paak3 Sèuhn4 / Dennis Shun 我係阿露。何嘉露 Hòh4 Gāa1 Louh6 / I am Lu 我叫糖兄峰 （潘雲峰） Pūn1 Wàhn4 Fūng1 / I am Poon Wan Fung 我叫麥心睿 Mahk6 Sām1 Yeuih6 / I am Lesley Mak 我哋叫 The Wave 我叫詹家俊 Jīm1 Gāa1 Jeun3 / I am Wallnex Jim 我叫黃子財 Wòhng4 Jí2 Chòih4 / I am Colon Wong
