Erenlai - Landscapes and skylines 探訪亞洲城鄉
Landscapes and skylines 探訪亞洲城鄉

Landscapes and skylines 探訪亞洲城鄉

Growing cities and declining hinterland- or is the plot more complex? We look for a new equilibrium between these two faces of Asia and celebrate the diversity of landscapes and ecosystems, through pictures, videos, essays and poems.

亞洲的城鄉差距有多大?它們各自創造的優勢都被妥善地運用了嗎?城鄉之間的拉距戰是否加深了不同族群間的心靈距離呢?

 

Monday, 23 February 2009

記憶和創意

Ever since the start of our current financial disaster various economists and pundits have been comparing first the US banking problems with Japan’s, and then more recently the infrastructure-heavy stimulus program with Japan’s construction state. NYT has a substantial article that easily marks the most high profile comparison yet. I’m certainly no economist and I’m not even taking the time to look at numbers right now, but my quick take on the issue is that the comparison is being significantly overblown, but it is still a very worthwhile comparison to make, so that Japan’s various successes and mistakes can be absorbed as lessons. See the following summation of Japan’s massive pork spending:

“Dr. Ihori of the University of Tokyo did a survey of public works in the 1990s, concluding that the spending created almost no additional economic growth. Instead of spreading beneficial ripple effects across the economy, he found that the spending actually led to declines in business investment by driving out private investors. He also said job creation was too narrowly focused in the construction industry in rural areas to give much benefit to the overall economy.

He agreed with other critics that the 1990s stimulus failed because too much of it went to roads and bridges, overbuilding this already heavily developed nation. Critics also said decisions on how to spend the money were made behind closed doors by bureaucrats, politicians and the construction industry, and often reflected political considerations more than economic. Dr. Ihori said the United States appeared to be striking a better balance by investing in new energy and information-technology infrastructure as well as replacing aging infrastructure.”

Japan’s huge boom in public works spending was less a national stimulus program than a gigantic rural welfare program of pork-barrel projects designed to prop up the ailing LDP in its long decline. The money was largely directed not to the areas where it would benefit the largest number of people, but the areas where it would benefit the largest number of politicians. This was not done entirely out purely cynical political motives but also due to a genuine desire to arrest the decline of the rural regions themselves, in the face of continuing urbanization and a decline in Japan’s traditional and lionized (if anachronistic) agricultural lifestyle. Regardless of intent, a huge proportion (I won’t use words like “most” without looking at actual numerical research) of the spending was “stimulus” but not “investment”.
I am very, very wary of the general principal of “economic stimulus.” I am not opposed to government spending, or even large amounts of government spending, as long as it is being spent on something that is actually necessary or build further value in the future, i.e. services or investment. I think this attitude should be obvious from the mass transit funding letter I wrote and posted in my blog
. In short, I worry that the discussions on spending currently ongoing in Washington may turn into a series of worthless boondoggle projects oriented at unpopulated rural areas, combined with random tax cuts and other expenditures poorly aimed at short-term (i.e. one election cycle) economic recovery, while continuing to ignore the trillions of dollars in outstanding repairs or upgrades as well as vital new investment that the country needs. I think it’s safe to say that politicians are going to spend this money. The question is, what will it buy us? Would we rather have a bunch of bridges to nowhere, vacant museums and amusement parks in virtually deserted rural towns, and paved-over mountain tops, or would we rather have a modern electrical grid, mass transit that at least meets late 20th century standards if not 21st century, a safe and reliable water system, bridges rated to not collapse, and maybe even an adequate system of public health care?

Read another article by Roy Berman

Attached media :
{rokbox}media/articles/Roy_stimulus.jpg{/rokbox}

Monday, 22 December 2008

Northern Africa and Its Wonders

Images of Tunisia, Egypt, Burkina Faso and Morocco taken by Sarah Mersch during her work placements in Africa.

Attached media :
{rokbox size=|544 384|thumb=|images/slideshow_en.jpg|}media/articles/Africa.swf{/rokbox}

Wednesday, 26 November 2008

Moganshan Road

The oral history of illiterate aboriginal peoples is remarkable, not only for its elaborate content, but for the way it has been passed down by memory from generation to generation. It certainly puts to shame those who consider themselves as civilized and superior.

There are several kinds of narrative. Some are based on accounts of events that actually happened. They commemorate persons who actually lived, glorifying or vilifying those involved. Quite possibly the things they say and did are elaborated and exaggerated to reflect the judgment of history. Why were the stories told? As mere entertainment in times when there were no books or as lessons intended to pass on the moral values and traditions or to instill pride and a sense of identification in the deeds of the clan or nation or tribe?

Some of the oral material is mythological, not describing events or persons that were witnessed and the news passed on, but attempts to visualize and explain what was shrouded in obscurity: the origin or creation of the world, the appearance of the first humans, the mysteries of fire, weather, disease, life and death and the realization that somehow humans are dependent upon some unseen powers that seem to reward and punish and require acknowledgement and sacrifice.

Myths are not history, neither are they strictly fiction. They are symbolic attempts to make sense out of reality. How literally were these myths believed by those who listened to them we will never know, but we do know that they built real temples to honor and worship and ask for protection from the deities their myths commemorated.

There is also the possibility that some of the oral material was merely for entertainment, stories invented to amuse or instruct without any claim to authenticity or real events, like the Canterbury Tales.

The big civilizations had the advantage of written language. But I doubt that the myths and stories about times ancient to them began with someone writing on parchment or inscribing on stone. They were not original to their transcribers but what had been passed on orally for years before first being recorded. We should be grateful to those scribes who preserved the material so that we can enjoy and learn from their insights.

But there are still today “primitive” aboriginal tribes and cultures who still pass on orally the traditions and legends and beliefs of their people. But as the traditional ways are dying out and the cultures fading away into oblivion as civilization claims victim after victim to modernization, fewer and fewer of the storytellers are surviving, so that unless more efforts are made to record what they know, those oral histories and narratives and theologies and sciences and philosophies and pharmacies will be lost forever.

So what? Who cares? These losses don’t spell the end of civilization or threaten the survival of humankind, but they represent unique achievements of the human spirit. To compose these narrations and preserve in memory from generation to generation of storytellers is a truly superior human task.

It seems so strange to me how upset some people become when something seems to threaten the extinction of some rare inhuman species, but feel absolutely no concern for the impending demise of some human culture. I am not at all advocating the preservation of those cultures by isolating and keeping those peoples locked in their primitive, traditional ways, but we should at least show enough respect for their humanity and individuality to preserve the memory of their achievements and traditions.

Modern day scientists have the relics of archaeology and the fossilized remains of creatures that once roamed the earth. There will be no fossils of the oral histories of lost cultures, but we still have time to record those that still exist before they too are lost forever.

Here is a fable I wrote about the origin of an historical narrative handed down through the centuries.

+++++++++++++++++++++

The Origin of An Epic

Once upon a time there was an ancient civilization that was very proud of its achievements. One day the king and his advisors were sitting around in the council chamber sipping wine and nibbling on some fruit and tidbits of food that their slaves were providing when a discussion arose about a recent battle they are victoriously won. One of the men began to recount his part in the battle, when he was interrupted by another.

“You’re wrong,” he said, “I was there and that’s not the way it happened.” Soon the whole meeting was in an uproar, each one trying to convince the others that things had happened his way.

Finally the king intervened. “No one is ever going to believe anything you say if you cannot agree on small details. From now on, the official version will be mine, the one that glorifies most the royal power and our local heroes and gods. What we should be discussing is how to memorialize this victory so that future generations will remember our exploits. Do you have any suggestions?”

“We could build an arch of triumph with scenes of the battle carved on it. Or a tall obelisk in the center of the market square carved with a narrative of the whole battle depicted on its sides.”

“But what’s the use of such a high structure? Anything above eyelevel will not be seen clearly enough.”

“We can build a temple with statues of the principal personages or paint murals on a long wall depicting the entire history of the battle.”

“Well,” replied the King, “those are excellent ideas which we can and will bring to reality. It doesn’t matter what is carved high up on an arch or obelisk. Anyone who sees them even from afar will be reminded of the victory they commemorate. Marble statues in a temple will carry our images down through time. Painted scenes on a wall can insure that each one of us gets his share of the spotlight.

“But there is one fundamental limitation in all these schemes. They are local. One has to be right here to see them. So far as the rest of the world is concerned they are out of sight and out of mind. What we need is something to make us household words, heroes known to everyone everywhere. What I propose is we hire some poet storyteller, some creator of epics like Homer to compose a masterpiece of literature that will spread throughout the world and be repeated to every generation to be memorized and told wherever the common people cannot read or do not possess books.”

What the King proposed was unanimously seconded by all the council, but what was so easily decided upon was very difficult to accomplish. Choosing the right band of writers wasn’t easy, neither was it easy to compose verses and include details of episodes that could be agreed upon by those who had taken part in them. By the time the epic was completed most of those it memorialized had passed on to the next life where they could no longer make objections or add amendments. Now there is no part of the world that has not heard of them.

There are lessons hidden here.

The epic that was produced
reflected all the king and his council wanted everyone to know,
so it glorifies the good and vilifies the bad.
It should be read with caution:
the good were probably not as good, nor the bad quite as bad.

Still it commemorates events that were truly great
and presents models of what to do and not to do
in similar circumstances.

Facts and figures appeal to few and are quickly forgotten.
Elaborate stories told in terms
that stir the imagination with graphic imagery
remain forever as fond recollections and significant lessons.

Attached media :
{rokbox}media/articles/Bob_OralHistory.jpg{/rokbox}

Tuesday, 25 November 2008

旋转风车

There is a growing number of movies and TV episodes that tell of conflicts between human intelligence and the artificial intelligence designed by humans for the control of human-like robots, machines that simulate human activity. A scenario envisioned by many scientists is to develop and manufacture humanoid robots that look and act, even feel and think as humans do. These humanoids would then be available to perform human tasks freeing humans for leisure activities. So long as there are no problems in the programs that control the robots, everything goes well. But suppose that some bad humans program the robots to attack and enslave the rest of mankind so they become the masters of the world maintaining complete control over the robots.

Another deviation depicted in stories is that the digital intelligence planted in robots develops into an independent intelligence no longer under human control and the robots then eliminate the humans to take over the world for themselves. Of course, in all the stories in the end some humans manage to instill a virus into the robot’s cyber system or come up with some bright idea that enables them to overcome the robots and restore the human domination.

In any case the age of cybernetics is here to stay and more and more sophisticated robots are being developed. I don’t understand the digital electronic program control systems or the complicated mechanical mechanisms that respond so accurately to computer control, but it fills me with awe.

Take for instance, the action of a human dashing at top speed through a heavily wooded forest with no path or level ground. It requires a keen eye to anticipate obstacles, an intelligence to transform what is seen into decisions about where to place the feet and directions to the muscles and nerves that will control the motion of the limbs and maintain bodily balance as I dash on without slowing down or injury. A human’s neurological, muscular and skeletal systems have developed over the years and he or she has the advantage of years of walking and running experience, but a robot has to start from scratch. First the mechanical structure of limbs, joints and movements, then the computer system has to be programmed to turn the images that come through the sensors of the visual system into commands that regulate every moving part so that the robot dashes forward without injury or fall. If successful, it can be cloned and reproduced.

Even more complicated are robotic representations of human emotions and intelligence. Is there some invisible line that no mechanical human-made creature can ever cross? Christians who accept the possibility of evolution believe that at some point in the upward evolution of some primate, the conditions were finally right for God to endow the creature with a soul and humankind was born with intelligence, free will, conscience, immortality and the moral responsibility to do good and avoid evil.

Is it possible that humans could develop the art of making robots to the point that conditions are just right for God to give them souls, endowing them with intelligence, free will, conscience, moral responsibility and immortality? Should this happen or seem to happen, what a raging theological discussion and controversy it would create!

The lesson to learn from all this is that no matter what humankind manages to develop and build, it can never relinquish the moral responsibility to use it well for the common good.

Here is a fable I wrote that illustrates this problem.

Attached media :
{rokbox size=|544 384|thumb=|images/slideshow_en.jpg|}media/articles/bob_robots.swf{/rokbox}

Tuesday, 25 November 2008

旋轉風車

There is a growing number of movies and TV episodes that tell of conflicts between human intelligence and the artificial intelligence designed by humans for the control of human-like robots, machines that simulate human activity. A scenario envisioned by many scientists is to develop and manufacture humanoid robots that look and act, even feel and think as humans do. These humanoids would then be available to perform human tasks freeing humans for leisure activities. So long as there are no problems in the programs that control the robots, everything goes well. But suppose that some bad humans program the robots to attack and enslave the rest of mankind so they become the masters of the world maintaining complete control over the robots.

Another deviation depicted in stories is that the digital intelligence planted in robots develops into an independent intelligence no longer under human control and the robots then eliminate the humans to take over the world for themselves. Of course, in all the stories in the end some humans manage to instill a virus into the robot’s cyber system or come up with some bright idea that enables them to overcome the robots and restore the human domination.

In any case the age of cybernetics is here to stay and more and more sophisticated robots are being developed. I don’t understand the digital electronic program control systems or the complicated mechanical mechanisms that respond so accurately to computer control, but it fills me with awe.

Take for instance, the action of a human dashing at top speed through a heavily wooded forest with no path or level ground. It requires a keen eye to anticipate obstacles, an intelligence to transform what is seen into decisions about where to place the feet and directions to the muscles and nerves that will control the motion of the limbs and maintain bodily balance as I dash on without slowing down or injury. A human’s neurological, muscular and skeletal systems have developed over the years and he or she has the advantage of years of walking and running experience, but a robot has to start from scratch. First the mechanical structure of limbs, joints and movements, then the computer system has to be programmed to turn the images that come through the sensors of the visual system into commands that regulate every moving part so that the robot dashes forward without injury or fall. If successful, it can be cloned and reproduced.

Even more complicated are robotic representations of human emotions and intelligence. Is there some invisible line that no mechanical human-made creature can ever cross? Christians who accept the possibility of evolution believe that at some point in the upward evolution of some primate, the conditions were finally right for God to endow the creature with a soul and humankind was born with intelligence, free will, conscience, immortality and the moral responsibility to do good and avoid evil.

Is it possible that humans could develop the art of making robots to the point that conditions are just right for God to give them souls, endowing them with intelligence, free will, conscience, moral responsibility and immortality? Should this happen or seem to happen, what a raging theological discussion and controversy it would create!

The lesson to learn from all this is that no matter what humankind manages to develop and build, it can never relinquish the moral responsibility to use it well for the common good.

Here is a fable I wrote that illustrates this problem.

Attached media :
{rokbox size=|544 384|thumb=|images/slideshow_en.jpg|}media/articles/bob_robots.swf{/rokbox}

Tuesday, 25 November 2008

农具

There is a growing number of movies and TV episodes that tell of conflicts between human intelligence and the artificial intelligence designed by humans for the control of human-like robots, machines that simulate human activity. A scenario envisioned by many scientists is to develop and manufacture humanoid robots that look and act, even feel and think as humans do. These humanoids would then be available to perform human tasks freeing humans for leisure activities. So long as there are no problems in the programs that control the robots, everything goes well. But suppose that some bad humans program the robots to attack and enslave the rest of mankind so they become the masters of the world maintaining complete control over the robots.

Another deviation depicted in stories is that the digital intelligence planted in robots develops into an independent intelligence no longer under human control and the robots then eliminate the humans to take over the world for themselves. Of course, in all the stories in the end some humans manage to instill a virus into the robot’s cyber system or come up with some bright idea that enables them to overcome the robots and restore the human domination.

In any case the age of cybernetics is here to stay and more and more sophisticated robots are being developed. I don’t understand the digital electronic program control systems or the complicated mechanical mechanisms that respond so accurately to computer control, but it fills me with awe.

Take for instance, the action of a human dashing at top speed through a heavily wooded forest with no path or level ground. It requires a keen eye to anticipate obstacles, an intelligence to transform what is seen into decisions about where to place the feet and directions to the muscles and nerves that will control the motion of the limbs and maintain bodily balance as I dash on without slowing down or injury. A human’s neurological, muscular and skeletal systems have developed over the years and he or she has the advantage of years of walking and running experience, but a robot has to start from scratch. First the mechanical structure of limbs, joints and movements, then the computer system has to be programmed to turn the images that come through the sensors of the visual system into commands that regulate every moving part so that the robot dashes forward without injury or fall. If successful, it can be cloned and reproduced.

Even more complicated are robotic representations of human emotions and intelligence. Is there some invisible line that no mechanical human-made creature can ever cross? Christians who accept the possibility of evolution believe that at some point in the upward evolution of some primate, the conditions were finally right for God to endow the creature with a soul and humankind was born with intelligence, free will, conscience, immortality and the moral responsibility to do good and avoid evil.

Is it possible that humans could develop the art of making robots to the point that conditions are just right for God to give them souls, endowing them with intelligence, free will, conscience, moral responsibility and immortality? Should this happen or seem to happen, what a raging theological discussion and controversy it would create!

The lesson to learn from all this is that no matter what humankind manages to develop and build, it can never relinquish the moral responsibility to use it well for the common good.

Here is a fable I wrote that illustrates this problem.

Attached media :
{rokbox size=|544 384|thumb=|images/slideshow_en.jpg|}media/articles/bob_robots.swf{/rokbox}

Tuesday, 25 November 2008

農具

There is a growing number of movies and TV episodes that tell of conflicts between human intelligence and the artificial intelligence designed by humans for the control of human-like robots, machines that simulate human activity. A scenario envisioned by many scientists is to develop and manufacture humanoid robots that look and act, even feel and think as humans do. These humanoids would then be available to perform human tasks freeing humans for leisure activities. So long as there are no problems in the programs that control the robots, everything goes well. But suppose that some bad humans program the robots to attack and enslave the rest of mankind so they become the masters of the world maintaining complete control over the robots.

Another deviation depicted in stories is that the digital intelligence planted in robots develops into an independent intelligence no longer under human control and the robots then eliminate the humans to take over the world for themselves. Of course, in all the stories in the end some humans manage to instill a virus into the robot’s cyber system or come up with some bright idea that enables them to overcome the robots and restore the human domination.

In any case the age of cybernetics is here to stay and more and more sophisticated robots are being developed. I don’t understand the digital electronic program control systems or the complicated mechanical mechanisms that respond so accurately to computer control, but it fills me with awe.

Take for instance, the action of a human dashing at top speed through a heavily wooded forest with no path or level ground. It requires a keen eye to anticipate obstacles, an intelligence to transform what is seen into decisions about where to place the feet and directions to the muscles and nerves that will control the motion of the limbs and maintain bodily balance as I dash on without slowing down or injury. A human’s neurological, muscular and skeletal systems have developed over the years and he or she has the advantage of years of walking and running experience, but a robot has to start from scratch. First the mechanical structure of limbs, joints and movements, then the computer system has to be programmed to turn the images that come through the sensors of the visual system into commands that regulate every moving part so that the robot dashes forward without injury or fall. If successful, it can be cloned and reproduced.

Even more complicated are robotic representations of human emotions and intelligence. Is there some invisible line that no mechanical human-made creature can ever cross? Christians who accept the possibility of evolution believe that at some point in the upward evolution of some primate, the conditions were finally right for God to endow the creature with a soul and humankind was born with intelligence, free will, conscience, immortality and the moral responsibility to do good and avoid evil.

Is it possible that humans could develop the art of making robots to the point that conditions are just right for God to give them souls, endowing them with intelligence, free will, conscience, moral responsibility and immortality? Should this happen or seem to happen, what a raging theological discussion and controversy it would create!

The lesson to learn from all this is that no matter what humankind manages to develop and build, it can never relinquish the moral responsibility to use it well for the common good.

Here is a fable I wrote that illustrates this problem.

Attached media :
{rokbox size=|544 384|thumb=|images/slideshow_en.jpg|}media/articles/bob_robots.swf{/rokbox}

Friday, 21 November 2008

WHIRLIGIG

When I was a child, I was called Wusay. My father probably preferred the "-ay" ending - he named my elder brother Foday. So we were, originally, Foday and Wusay.

Some twenty years later, one day, I came back to Tafalong to visit my Grandfather. We had a nice chat before he started to call me Nakao.

"Why do you call me Nakao?!" I was astonished.

"Your name is Nakao," said Grandpa peacefully.

Later on, I went to Sado and asked my aunt, "my name is Wusay, right?"

"Yes...." My aunt nodded, slightly confused.

"But Grandpa says, just now, that my name is Nakao."

"Oh really?" My aunt thought for a second and said, "in that case... you are Nakao."

My transformation took about ten minutes only.

One day, my neighbor, a Hoanya, asked me why I had my father’s name after my own, rather than my mother’s.

"Pangcah is a maternal society. Shouldn’t you take your mother’s name so that people can tell from which family you are?"

"Because my mother was Han," I replied. "Just that she married to a Pangcah who has a Japanese name."

"But her birth place is in Kalingko, not too far away from my father’s," I added. "She was born at the foot of Mei-lun, a nice hill. Her mother used to call her Mei-lun; sometimes my father called her Melon."

The Hoanya then suggested me to replace my father’s Japanese name with Mei-lun.

"I think Melon is better," I said. "Nakao Melon is a rare kind of melon, a Tafalong specialty."

"That’s it!" The Hoanya exclaimed. "I want to order a trunk of Nakao Melon!"

My second transformation took even less than five minutes.

There is no pinganganan (something after which one is named) for my name. My name has always been a nisanga’an (something that is created).

Attached media :
{rokbox}media/articles/Nakao_pinganganan.jpg{/rokbox}

Friday, 31 October 2008

飄移的時空--關於科西嘉

科西嘉島上,深具獵人本性的莉莎.費雪(Lisa Fichter)墜橋,兩位水火不容的督察展開調查,謀殺案不止一樁…透過這本推理小說,作者刻劃科西嘉的今日面貌與人性弱點。

科西嘉屬法國領土,首府阿雅修(Ajaccio),分南科西嘉與上科西嘉兩大區,為地中海第四大島。故事發生的地點在康波村(Campo)。南科西嘉二十二個縣區中一個充滿疑雲的小村落,道出達希崗第(Les Arigenti)與加薩昂卡(Les Casabianca)兩個家族的對立與糾纏。此外,故事的地點延伸至阿雅修與博蒂修(Porticcio),形成地點上的三角關係。時間發生在聖徒節(La Toussaint)。法國的聖徒節分有兩天,十一月一日主要紀念過世的聖徒,十一月二日是追憶祖先的日子,整個案情的調查工作即是在聖徒節的氛圍中進行。

達希崗第家離環形廣場似乎遠似乎近,多明尼克.加薩昂卡(Dominique Casabianca)的家離環形廣場似乎近似乎遠;「這是她唯一不吝惜說出的內心話,她早在金色港灣說出關於審美的內心話。」我們推出莉莎.費雪早在別處見瑪麗.安琪.達希崗第(Marie-Ange d’Arigenti);法語中您(Vous)與你(Tu)的界定分明,表明了身份、熟識度的不同,兩位督察羅嵐(Laurence Albertini)與里松(Sébastien Rison)彼此的稱謂悄悄從您過渡你。由此,我們在小說中感受到空間與時間的飄移。

同時,作者以充滿影像魅力的文字刻劃衝突的美感:馬賽警察局長分派一位「安靜」的督察里松前往科西嘉偵查;瑪麗.安琪身穿一襲黑,卻喜愛透亮和純白;羅嵐追歹徒不帶武器,里松被追殺時身上同樣無槍以對。

很多演員懂得掏空自我的底色,讓導演填入不同角色的色彩與性格,成就非凡的演出。我想如果我是演員的話,必定不是好演員,因為揮之不去的是過多的自我成份。許多時候,感覺像是譯述。若犯了不夠詳盡或是干預的毛病,請作者與讀者多加批評。然而,在小說中,我仍時時惦記保留飄移和衝突的美感,以其餘韻傳達原著的精神。

小說中每一個篇章的敘述方式像似一個個陷阱,讀者隨著情節一字一句被步步攫獲其中,最後落入陷阱內,與作者一雙發亮的眼睛在黑暗中對望。這幾樁謀殺案像是不幸的光,使得村中人與辦案人不得不現形,相信也照出人類某部份的生存原貌。

小說中常常描繪出半暗半明的黃昏景致,翻譯這本書時相反地常常在半暗半明的晨光中完成;在日與夜的邊界中,將小說衝突感呈現在您眼前。衷心希望這本小說能陪伴您渡過每一個迷惘或清明的日子。


-------------------------
小說總回數為51回,全文閱覽請見人籟論辨月刊第54期。
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{rokbox}media/articles/corse_finalone.jpg{/rokbox}

Thursday, 30 October 2008

走进荒野的牙医师

一九九五年间,有一位牙医师与一群热爱大自然的朋友,成立了「荒野保护协会」,现在已是台湾最大的民间环保团体。他们梦想能带著孩子在天籁下起舞,让每一个出生于台湾,却在都市水泥丛林中长大的孩子,都有机会感受到台湾这块土地的美好。

引领这个梦想的舵手李伟文,不仅是位勇于拥抱梦想的浪漫之人,更是位喜爱与朋友携手圆梦的人。他曾将协会的活动描述为赶集,「一声吆喝,朋友们就从四面八方响应,大伙肩挑手提,骑著驴赶著牛,每个人都不可或缺,但也没有那一个人是主角。」十馀年来,李伟文以己身盎然情趣医治大地伤口,同时唤醒人类对自然的爱。


【得奖感言】

以前我们在推动环境保护运动时,采取的是「为后代子孙著想」的道德诉求。想不到这些年,除了世界人口大量成长,加上全球经济与科技的结合,导致自然资源过度耗损。如今地球面临的危机,已不是后代子孙才会遭遇的遥远未来,而是现存的我们及孩子这一代就会遭遇到的事。

我总觉得环保的症结不在环境,而在人心。因此,我真正想做的事,是改变人心。希望民众对环境保护不再仅限于知识上的了解,而是身体力行的参与。因为我们相信唯有真正的行动参与,人才能真正改变,并将环保落实于日常生活。

每天每天,我们都在与时间赛跑,希望有更多人觉醒,也希望有更多人行动。我们相信有志者事竟成,我们要让众人以为不可能的事变成事实。我们也相信,因为有梦,因为有愿望,个人往往可以发挥出想像不到的巨大力量!


**
荒野保护协会http://www.sow.org.tw

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Wednesday, 29 October 2008

把沙漠变成花海的博士

杨文德,现为喜马拉雅自然文明保护协会理事长,也是「新楼兰计画」主持人。为了投入把沙漠变绿地的工作,他辞去华尔街上市公司年薪五百万的财务总监职位,集合多国专家学者,开始推动「新楼兰计画」这项志业。除了深入新疆塔克拉马干沙漠复育森林,以减少中国西北日渐扩大的沙漠地带;同时他也致力协助楼兰后裔遗民,让他们成为复育员,改善经济状况。


【得奖感言】

一开始以为,作决定是最困难的。后来才知道,落实这个决定,更加困难!决定放下高薪,离开冷气房,跑到「黄沙,聚散随风,热风,遇之则死,无一幸免」的死亡之海,已经很疯狂了。没想到,我们还要在沙海中种出绿树!

后来,我们非但慢慢适应这片白天气温超过五十度,湿度常常是零的土地,而且竟然真的复育出美丽花海。梦想中的「楼兰保护区」,好像已经不会太远了!

很多人以奇异而怜悯的语调问我们,为什么跑去沙漠种树?理由很简单。生态保育不仅是种树,而是要有计划、有组织地,从生态、文化一路永续发展,而且要从最艰难的地方做起,才是真正的生态复育!

有些人认为沙漠离我们太远,楼兰消失的悲剧绝不会发生在我们身上。然而,今天大自然已开始反扑,没有人能逃过这场灾难!只有文化,才能让人认识生态的重要,也才能改变人们幼稚的行为。

人生不过白驹过隙。我们很肯定,当我们离开人世,一块钱也不能带走。尽管我们不知道能不能完成梦想,但是,我们可以很骄傲的说:「我,曾经活过自己!」


**
新楼兰计画http://www.newloulan.org

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Wednesday, 29 October 2008

把沙漠變成花海的博士

楊文德,現為喜馬拉雅自然文明保護協會理事長,也是「新樓蘭計畫」主持人。為了投入把沙漠變綠地的工作,他辭去華爾街上市公司年薪五百萬的財務總監職位,集合多國專家學者,開始推動「新樓蘭計畫」這項志業。除了深入新疆塔克拉馬干沙漠復育森林,以減少中國西北日漸擴大的沙漠地帶;同時他也致力協助樓蘭後裔遺民,讓他們成為復育員,改善經濟狀況。


【得獎感言】

一開始以為,作決定是最困難的。後來才知道,落實這個決定,更加困難!決定放下高薪,離開冷氣房,跑到「黃沙,聚散隨風,熱風,遇之則死,無一倖免」的死亡之海,已經很瘋狂了。沒想到,我們還要在沙海中種出綠樹!

後來,我們非但慢慢適應這片白天氣溫超過五十度,濕度常常是零的土地,而且竟然真的復育出美麗花海。夢想中的「樓蘭保護區」,好像已經不會太遠了!

很多人以奇異而憐憫的語調問我們,為什麼跑去沙漠種樹?理由很簡單。生態保育不僅是種樹,而是要有計劃、有組織地,從生態、文化一路永續發展,而且要從最艱難的地方做起,才是真正的生態復育!

有些人認為沙漠離我們太遠,樓蘭消失的悲劇絕不會發生在我們身上。然而,今天大自然已開始反撲,沒有人能逃過這場災難!只有文化,才能讓人認識生態的重要,也才能改變人們幼稚的行為。

人生不過白駒過隙。我們很肯定,當我們離開人世,一塊錢也不能帶走。儘管我們不知道能不能完成夢想,但是,我們可以很驕傲的說:「我,曾經活過自己!」


**
新樓蘭計畫http://www.newloulan.org

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