愛與溫暖：我所瞥見的白冷會（六）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (VI)

　　一進展區，我被早期來臺白冷會會士在原本臺東市福建路會院的大合照及「何謂白冷會精神？」看板深深吸引住，尤其是當歐修士在這些看板前，親自為我們講述白冷會各樣歷史時，更能體會到白冷會神父和修士們在臺東的歷史事蹟，在這片土地上所付出的努力，如：教育、醫療、環境…，到神父、修士名人看板時，也看得出歐修士對於這些人和事情的想法與感覺。走進拐彎處，臺東地圖恆亙在看板上，各樣顏色、大小的圓點對應臺東各地名稱呼，顯示臺東白冷會各教會分堂由誰管理。有別於展區其他地方，這部份展覽更多呈現神父與修士的生活照片，例如：艾格里神父（Rev. Hans Egli, 1929-2013）拿起相機攝影，且歐修士告訴我們其實大部分白冷會現有的照片皆是艾格里神父所攝。或是神父們到部落或村子的交通工具，一開始只能騎著腳踏車，到從歐洲德國、瑞士、義大利等地進口重機，像是孫惠眾神父騎重機渡河到另一村子的帥氣照片；再到1960、1970年代起進口日本的裕隆汽車，歐修士也向我們講述那時只能三年買一輛，推測當時因處於戒嚴時期，物資和出入境有所管制。（註二）除了上述照片外，也展出實體物品，如：池作基神父（Rev. Meinrad Tschirky, 1930-1992）親自攝影，用德文寫的相片手札本；或是由歐修士提供的「Bikon」日本精工迷你幻燈機，全金屬機身，日本Seiko公司早期製造，光源透過幻燈片和鏡頭產生一個放大的影像，投射在呈垂直角的投影幕上，是1950、1960年代常見的娛樂設備，適合親朋好友聚集一起欣賞；還有「Hermes（愛馬仕）2000」瑞士古董打字機，由瑞士Paillard公司於1952年製造，是陪伴歐修士辦公的珍藏，一一記下白冷會過往歲月時光。但最令我感興趣的是展區另一幅合照的大看板，這個看板是1987年白冷會神父和修士們於泰源天主堂，為洪克明神父（Rev. Fritz Hunkeler, 1920-2000）慶生。而印象最深刻的是，照片裡有兩個小孩，其中一個小孩直接坐在神父腳前，這畫面震撼我的內心。於是，我好奇地問歐修士這張「修行生活」照片為何，雖然當下想問的是歐修士對這張照片的想法，但不好意思這麼直接，因此才向歐修士如此說。可很神奇的是，卻意外問到照片上沒有的事情。歐修士向我們說，這張修行生活照拍攝是在星期一，其中會院有位神父希望會士們能在星期一休息放鬆，出來走一走，而剛好那天也是洪克明神父生日，便到位在東河鄉的泰源天主堂慶祝。正如後來我在白冷會Facebook粉絲專頁看到的貼文所述：自然、真實、樸實，這，就是白冷會。

　　Stepping right into the exhibition area, I was deeply attracted by the large group photo of the early missionaries of the SMB in the original monastery on Fujian Road in Taitung City and the board titled “Bethlehem Spirituality.” Especially when Br. Augustin personally narrated the various histories of the SMB in front of these boards, I could better appreciate the historical deeds of the priests and the brothers of the SMB, and the efforts they had made on this land, such as in education, medical care, and the environment. When we reached the boards of famous priests and brothers, it was also evident how Br. Augustin felt about these people and events. As we turned the corner, a map of Taitung was prominently displayed on the board. Various colored and sized dots corresponded to the names of different places in Taitung, showing which churches of the SMB were managed by whom. Unlike other parts of the exhibition area, this section presented more photos of the daily lives of the priests and brothers. For example, there was a photo of Rev. Hans Egli (1929-2013) holding a camera, and Br. Augustin told us that most of the existing photos of the SMB were actually taken by Rev. Hans Egli. There were also photos of the means of transportation for the priests to the tribes or villages. Originally they had ridden bicycles, and later, they imported heavy motorcycles from Germany, Switzerland, Italy, and other European countries. There was a cool photo of Rev. Franz Senn riding a heavy motorcycle across the river to another village. From the 1960s and 1970s, they began importing Yulon automobiles from Japan. Br. Augustin also told us that at that time, they could only purchase one car every three years presumably due to the martial law era, which imposed restrictions on supplies and entry and exit [2]. In addition to the aforementioned photos, physical objects were also on display, such as a photo album written in German by Rev. Meinrad Tschirky (1930-1992), who took the photos himself. Br. Augustin also provided a Bikon mini slide projector made by Seiko in Japan. It had a full metal body and was an early product of Seiko. The light source projects an enlarged image through the slide and lens onto a vertically positioned screen. It was a common entertainment device in the 1950s and 1960s, suitable for gatherings of friends and family. He also provided a Hermes 2000 Swiss antique typewriter manufactured by the Paillard company in 1952. This typewriter, cherished Br. Augustin, accompanied him in his office, recording the past years of the SMB. Nevertheless, what interested me the most was another large group photo board in the exhibition area. This board showed a group photo of the priests and brothers of the SMB celebrating Rev. Fritz Hunkeler’s (1920-2000) birthday at the Church of St. Teresa in Taiyuan in 1987. What impressed me the most was that there were two children in the photo, one of whom was sitting directly at the priest’s feet. This scene deeply moved me. So, I curiously asked Br. Augustin about this “monastic life” photo. Although I wanted to ask Br. Augustin about his thoughts on this photo, I was too shy to ask directly, so I asked him in this way. Surprisingly, I ended up learning about things not shown in the photo. Br. Augustin told us that this photo of monastic life was taken on a Monday. One of the priests in the monastery wanted the brothers to relax and take a walk on a Monday. Coincidentally, it was also Rev. Fritz Hunkeler’s birthday that day, so they went to the Church of St. Teresa in Taiyuan in Donghe Township to celebrate. As later described in a post I saw on the Facebook fan page of the SMB: natural, genuine, and simple—this is the SMB.

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圖16、「何謂白冷會精神？」看板／陳嬿亘拍攝｜
Figure 16. The board titled “Bethlehem Spirituality” / Photographed by Yan-Xuan Chen

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圖17、臺東白冷外方傳教會會院1/100的模型／陳嬿亘拍攝｜
Figure 17. The 1/100 model of the monastery of SMB in Taitung/ Photographed by Yan-Xuan Chen

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圖18、池作基神父相片手札本／陳嬿亘拍攝｜
Figure 18. Rev. Meinrad Tschirky’s photo album / Photographed by Yan-Xuan Chen

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圖19、歐修士提供的「Bikon」日本精工迷你幻燈機與幻燈片／陳嬿亘拍攝｜
Figure 19. The Bikon Japanese mini slide projector and slides provided by Br. Augustin / Photographed by Yan-Xuan Chen

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圖20、陪伴歐修士辦公的Hermes愛瑪仕2000打字機／陳嬿亘拍攝｜
Figure 20. The Hermes 2000 typewriter that accompanied Br. Augustin during his work / Photographed by Yan-Xuan Chen

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註解

Notes

• 註二：民國49年（1960年），裕隆開始生產青鳥轎車後，政府便管制同型車進口。民國52年（1963年），政府宣布禁止三噸半以下小客車進口以保護裕隆產品。因此，想要進口海外的車種，只能靠美軍，二是自備外匯。那個年代有能力自備外匯的幾乎都是華僑，且還得與政府關係不錯，符合條件的人本來就很少；二來政府每年只核發200張牌照（當然不包含美軍用車，但此說法仍有存疑，因為數據太少），當時的市場氣氛根本容不下代理商的生存空間。然而臺灣買得起車、但跟美軍沒關係以及沒有自備外匯的人還是大有人在，於是出現一個新的角色：汽車掮客。汽車掮客是把美軍的車轉售到需要汽車的本島人士手中。因為供不應求，當時掮客的佣金甚至喊到一台1000元美金。由於實在太好賺，也有不少自備外匯的人購買，所以當時臺灣的二手車行情非常恐怖，偶爾會出現比新車進口價還高的怪現象。有鑑於此，政府在民國56年（1967年）全面禁止個人自備外匯辦理進口車，並在民國57年（1968年）6月宣布暫停外國人進口汽車。此政策一出，又是一片譁然。市面上大鬧車荒，應該也是臺灣汽車史上第一次車荒。甚至裕隆汽車創辦人嚴慶齡都信心喊話說：裕隆的產品供應充足，品質優良，足敷本地所需。但事實上裕隆的品質一直沒有提升，產量也是龜速攀升，售價居高不下，是以各界紛紛要求政府開放小汽車進口。政府受到來自各界壓力，於是行政院在同年9月12日做成決議，宣布首度正式開放外國小汽車進口，由中信局統籌辦理。參考自CELSIOR.C@ME（2012年11月3日）。臺灣汽車歷史：從第一台車到首度正式開放進口，痞客邦。取自https://celsior.pixnet.net/blog/post/35156761

• [2] In 1960, after Yulon Motor began to produce the Bluebird sedan, the government started regulating the import of similar cars. In 1963, the government announced a ban on the import of sedans under 3.5 tons to protect the products of Yulon. Therefore, those who wanted to import automobiles from overseas had to rely on the U.S. military or have their own foreign exchange. In that era, almost all those who could afford their own foreign exchange were overseas Chinese, and they also needed to have good relationships with the government, so there were very few people who met the criteria. Additionally, the government issued only 200 licenses per year (excluding U.S. military vehicles, though this claim was still in doubt because of insufficient data), leaving no room for agents to survive in the market. However, there were still many people in Taiwan who could afford cars but had no connection with the U.S. military and did not have their own foreign exchange. Thus, a new role emerged: the car broker. Car brokers resold U.S. military cars to local residents who needed them. Due to high demand, brokers’ commissions were as high as 1000 U.S. dollars per car. Because it was so profitable, many people with their own foreign exchange also bought cars, leading to a terrifying second-hand car market in Taiwan, where prices occasionally exceeded the import price of new cars. In response, the government completely banned individuals from using their own foreign exchange to import cars in 1967 and announced a suspension of foreign cars in June 1968. The policy caused an uproar, leading to a severe car shortage, likely the first in Taiwan’s automotive history. Even the founder of Yulon Motor Corporation, Ching-Ling Yen, confidently stated that the products of Yulon were sufficient in supply, of high quality, and met local needs. However, the quality of Yulon did not improve, production climbed slowly, and prices remained high, prompting widespread calls for the government to open up car imports. Under pressure from various sectors, the Executive Yuan made a decision on September 12 of the same year to officially open the import of foreign small cars for the first time, managed by the Central Trust Bureau.

  Reference: CELSIOR.C@ME. “The Automotive History in Taiwan: From the First Car to the First Official Opening of Imports.” CELSIOR’s Automotive Saloon, Pixnet, 3 November 2012. https://celsior.pixnet.net/blog/post/35156761.

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 楊禹婕｜Kate Yang, Department of English

愛與溫暖：我所瞥見的白冷會（五）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (V)

五、歐思定修士和臺東天主教白冷外方傳教會會院

5. Br. Augustin Büchel and the Taitung SMB

　　不到5分鐘車程，下午2點35分，我們來到位在臺東市杭州街的天主教白冷會會院。

　　After a less than 5-minute drive, we arrived at the SMB located on Hangzhou Street in Taitung City at 2:35 pm.

　　一下車，陽光落在會院門前兩側的樹和花，及歐思定修士（Br. Augustin Büchel, 1936-）年邁卻堅毅的臉上，看到他早早站在會院門口正等待我們，朝著我們的方向緩緩走來。當你看見一位八十幾歲的老人家，尤其歐修士作為白冷會的見證者，為講述他所熟悉的人事物，不論狀況如何，仍在微風中等待著。不論多麼細小的事物，都以小心謹慎的態度對待，讓我看見歐修士做人處事的高度，也使我瞥見臺東白冷會深根的一角。這種從心靈深處的悸動與震撼，是一輩子無法遺忘。

　　The moment we got off the bus, the sunlight fell on the trees and flowers on both sides of the entrance, and on the aged but resolute face of Br. Augustin Büchel (1936-) We saw him standing at the entrance, waiting for us, and slowly making his way toward us. It was really impressive to see an elderly man in his eighties, particularly Br. Augustin as a witness of the SMB, waiting in the breeze just to tell about the people and events he knew well, regardless of how small a matter was. He treated the smallest matters with great care and caution. His attitude showed me the high standards he upheld in his life and work and gave me a glimpse of the deep roots of the SMB. This kind of deep emotional stirring and shock was something that I would never forget.

　　現年87歲的歐思定修士，來自瑞士，23歲入白冷會，1963年來到臺灣，擔任白冷會臺灣區與臺東總鐸區總務，是白冷會第一位來臺的修士。歐修士來臺近60年，2003年曾獲頒臺東縣榮譽縣民，並於2017年歸化中華民國國籍，成為「正港的臺灣人」。

　　Br. Augustin Büchel, currently 87 years old, was from Switzerland. He joined the SMB at the age of 23, and coming to Taiwan in 1963, he served as the general affairs officer for both the SMB’s Taiwan and Taitung Deaneries and was the first SMB brother to come to Taiwan. Br. Augustin had been in Taiwan for nearly 60 years. In 2003, he was awarded the title of Honorary Citizen of Taitung County, and in 2017, he naturalized as a citizen of the Republic of China, becoming a “true Taiwanese.”

　　歐修士多才多藝，喜歡游泳，也喜歡爬山，於1978年成立「向陽登山隊」，踏遍萬水千山；2015年更是登向陽山，慶祝其八十大壽。他是臺東自然教育、環境保護先驅，提倡規劃臺東琵琶湖黑森林公園，1996年獲「熱心環境衛生公益人士紀念獎」。同時他也是一位「綠手指」，喜愛各類植物，所有白冷會院的花草樹木，皆由歐修士栽種。

　　Br. Augustin was multi-talented; he enjoyed swimming and hiking. In 1978, he founded the Xiangyang Mountaineering Team, exploring countless mountains and rivers. In 2015, he even climbed Mt. Xiangyang to celebrate his 80th birthday. He was a pioneer in natural education and environmental protection in Taitung, advocating for the planning of the Taitung Forest Park. In 1996, he received the Enthusiastic Environmental Sanitation Public Service Award. He was also a green thumb, with a love for various plants. All the flowers, grass, and trees at the SMB were planted by him.

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圖14、現年87歲的歐思定修士站在臺東白冷會院大門前，為東華歷史師生團講解白冷會的歷史／陳嬿亘拍攝｜
Figure 14. Br. Augustin Büchel, aged 87, stood at the entrance, explaining the history of SMB for the faculty and students from the Department of History, National Dong Hwa University / Photographed by Yan-Xuan Chen

　　初到白冷會，由潘老師向此次白冷會之行的聯絡人趙小姐、曾是校長現為白冷會董事長的張先生及歐修士，一同介紹東華歷史系師生團，並向他們介紹我，由我代表這次師生團送歐修士堅果禮盒，附上自己昨天所繪製的卡片。說來好笑，在那之前我因未曾見過歐修士，只能從潘老師提供簡報的小小照片臨摹，加上自己的創意繪畫，雖然有問過幾個朋友意見，塗塗改改，但實際見到歐思定修士本人，發覺並非是原先所想像，只能說那時心情很複雜。一方面是要送給如此重要的人，總覺得緊張；另一方面則是將自己所畫得不像的卡片給歐修士，有點羞愧。好在歐修士溫和的笑一笑，以既標準又略帶獨特口音的中文，連說好幾聲謝謝，很客氣地說不用送這麼多禮物類似的話，使我焦慮的情緒舒緩不少。

　　When we first arrived at the SMB, Professor Pan introduced the faculty and students from the Department of History, National Dong Hwa University, to Ms. Chao, our contact person for the visit, Mr. Zhang, who had been a principal and was now the chairman of the SMB, and Br. Augustin. He also introduced me to them. On behalf of the faculty and students, I presented Br. Augustin with a gift box of nuts, along with a card I had drawn the day before. Interestingly, as I had never met Br. Augustin before, I could only sketch from a small photo provided by Professor Pan and add my own creative touches. Although I asked a few friends for their opinions and made some adjustments, upon meeting Br. Augustin in person, I realized he was not as I had imagined. My feelings were very mixed at that moment. On the one hand, I felt nervous about giving a gift to such an esteemed person; on the other hand, I felt a bit ashamed to give him a card that didn’t resemble him. Luckily, Br. Augustin smiled gently and, in his standard yet slightly unique accented Chinese, thanked me several times and politely said that there was no need to give so many gifts. His responses greatly eased my anxiety.

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圖15、筆者為歐思定修士所繪製的卡片／陳嬿亘繪製｜
Figure 15. The card for Br. Augustin drawn by the author / Drawn by Yan-Xuan Chen

　　相互自介和送禮環節畢後，歐思定修士叫我們圍成圈圈，於會院門口向我們簡單介紹自己，及臺東白冷會來臺灣的發展，像是歐修士選擇來臺東的動機、白冷會在臺東的困難、如何克服各樣困難等。隨後我們跟著歐修士穿過白冷會院的走廊，穿越白冷會的歷史空間，進入位於地下室——原本是作為防空洞，但後來變成堆積白冷會院物品倉庫，直到最近與一間民營的廣播公司合作策展的回顧展區。

　　After the introductions and gift-giving, Br. Augustin asked us to form a circle at the entrance. He briefly introduced himself and the development of SMB in Taiwan, including his motivation for coming to Taitung, the challenges faced by the SMB in Taitung, and how they overcame these difficulties. Then, we followed Br. Augustin through the corridors of the SMB. We walked through the historical spaces and entered the basement, which had originally been an air-raid shelter but later became a storage area. Recently, it had transformed into a retrospective exhibition area in collaboration with a private broadcasting company.

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 陳年柔｜Annabeth Chen, Department of English

愛與溫暖：我所瞥見的白冷會（四）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (IV)

四、小憩

4. Taking a Break

　　隨後我們到臺東糖廠買冰，糖廠的冰琳瑯滿目，有釋迦、洛神花、甜酒糯米、香草、牛奶、草莓、芒果、清冰等多種口味，或許跟產地有關吧！在挑選冰時，老師偷偷告訴我們有bonus，只要排在他後面的人，一律老師買單，我們很謝謝老師的付出。我點了香草冰淇淋，因為我吃冰速度很慢，怕吃冰棒會滴在手上，冰淇淋有紙碗，就算融化可以慢慢品嘗，而小ㄒ則拿洛神花冰棒。只能說香草冰淇淋很甜，就是香草的味道，而我嚐一口她的洛神花冰棒。不得不說，連我這種不太愛吃冰的人都認為實在太好吃了！裡面還有很多洛神花果乾，一枝賣19元，真的很便宜。

　　Afterwards, we went to the Taitung Sugar Factory to buy ice cream. The factory offered a wide variety of flavors, including custard apple, roselle, sweet rice wine, vanilla, milk, strawberry, mango, and plain ice. Perhaps the variety was related to the local produce. While we were choosing our ice cream, the professor secretly told us a bonus: whoever stood in line behind him could have their ice cream paid for by him. We were very grateful for the professor’s generosity. I ordered vanilla ice cream because I ate ice cream slowly and I worried that a popsicle would drip on my hand. My ice cream came in a paper cup, so I could savor it slowly even if it melted. Meanwhile, Xiao Si chose a roselle popsicle. I can only say that the vanilla ice cream was very sweet just like vanilla should be. I also took a bite of her roselle popsicle. I had to admit that even someone like me who doesn’t enjoy ice cream found it incredibly delicious! It was filled with lots of dried roselle flowers and cost only 19 NTD per stick. It was really cheap.

　　車上聽著潘老師簡述公東高工的歷史—1960年由錫質平神父（Rev. Jakob Hilber, 1917-1985）創立，引進瑞士的技職教育體系，使公東高工成為木工工匠之鄉，更在雷化民神父（Rev. Franz Leimer, 1928-1997）帶領下，公東高工的技藝訓練班，於1977年成為第一所由民間轉變為官方的職訓中心。潘老師接著敘說公東聖堂由瑞士蘇黎世著名的建築師達興登（Justus Dahinden, 1925-2020）設計，其教堂內部有玻璃彩繪裝飾，為清水模建築，而公東高工校舍與教室也是同樣模型，是臺灣極具瑞士風格的教堂之一，甚至被世界建築文物保護基金會評選為「世界30棟重要現代建築」。現因被縣政府斷定為危樓，仍在整修，不對外開放，所以這次田野調查團無緣進入，有點可惜。

　　On the bus, we listened to Professor Pan’s brief introduction to the history of St. Joseph Technical High School. It was founded in 1960 by Rev. Jakob Hilber (1917-1985), who introduced the vocational education system from Switzerland and made St. Joseph Technical High School a hub for woodworking craftsmanship. Under the leadership of Rev. Franz Leimer (1928-1997), the vocational training class at St. Joseph Technical High School became the first vocational center that converted from privately owned to official in 1977. Professor Pan then went on to describe that the Church of Kung-Tung Technical Senior High School was designed by the well-known architect Justus Dahinden (1925-2020) from Zurich, Switzerland. Inside, the church featured stained glass decorations and in the style of architectural concrete architecture. Similarly, the buildings and classrooms of St. Joseph Technical High School also followed this model. It was one of the churches in Taiwan with the most Swiss style and had even been selected by the World Monuments Fund as one of the “30 Important Modern Buildings in the World.” As currently it was deemed a dangerous building by the county government and was still under renovation, it was not open to the public. Therefore, our field survey team could not enter this time It was a bit unfortunate.

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圖13、有關公東高工和公東聖堂筆記／陳嬿亘紀錄｜
Figure 13. The notes about St. Joseph Technical High School and Church of Kung-Tung Technical Senior High School. / Recorded by Yan-Xuan Chen

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 吳伃雯｜Stella Wu, Department of English

愛與溫暖：我所瞥見的白冷會（三）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (III)

三、中興崗哨的午餐時光

3. Lunch Time at Zhongxin Sentinel

　　參觀完關山天主堂後，驅車前往中興崗哨吃關山便當。

　　After visiting Church of Our Lady in Guanshan, we drove to Zhongxin Sentinel to have Guanshan lunchboxes.

　　藍天白雲、徐風吹拂，清澈的兩條溪水與河床橫亙，形成一條天然的交界。原本中興崗哨的軍宿舍變為部落市集，成為旅遊景點，同時也是鐵道迷景點。一輛輛火車沿著鐵軌在鸞山、鹿野溪和卑南溪中行徑。陽光灑落在大樹陰影下，照映在印有關山火車的紙盒上。便當的米軟硬適中，香氣撲鼻而來。飯的上層鋪滿兩大塊肉片、豆干、香腸、高麗菜、菜脯、油條和半顆滷蛋。菜色油而不膩，很好吃。最感到意外的是，便當裡有油條。小ㄒ吃到時問我這是什麼菜，一開始我以為是炸天婦羅或燒賣之類的菜色。一咬下去才發現竟是油條，且其味道不因其他菜色混雜而軟掉，還保有油條的脆度和口感，這算是對臺東白冷會之行的食物記憶之一吧！吃飽飯足，小ㄒ和我到河堤旁邊散步，看見宗呈葛格和一群同學正在講解中興崗哨、鐵道和溪流河床間的歷史，遇見朋友們也在四處走走，看到同行的胡昌智老師正在河床中間探險，深感佩服老師體力之好。一旁的樹和花朵隨風飄曳，好生漂亮，將這一切盡收眼底。

　　The blue sky was clear with some white clouds, and the breeze blew gently. Two clear streams and riverbeds intersected, forming a natural boundary. The former military dormitories of Zhongxin Sentinel had been transformed into a tribal market and become a tourist attraction and a favorite spot for railfans. Trains passed through the tracks along Luanshan, Luye River, and Beinan River. Sunlight sprayed on the shadows of big trees and fell on the paper box printed with the image of the Guanshan Train. The rice had just the right texture, with a delightful aroma wafting up. On top of the rice were two large slices of meat, dried tofu, sausage, cabbage, dried radish, Chinese fried dough, and half a braised egg. The dishes were oily but not greasy and very delicious. What surprised us the most was the fried dough in the lunchbox. When Xiao Si tasted it, she asked me what it was. At first, I thought it might be tempura or something similar. Upon taking a bite, I realized it was actually fried dough. Despite being mixed with other dishes, it didn’t become soggy but retained its crispiness and texture. This was one of my food memories of the SMB field survey! After enjoying a satisfying meal, Xiao Si and I took a stroll by the riverbank. We saw teaching assistant Zong-Cheng explaining the history of Zhongxin Sentinel, the railway, and the riverbeds. We also ran into friends wandering around. We spotted our professor, Chang-Zhi Hu, exploring the riverbed, and we were deeply impressed by his stamina. The trees and flowers swayed gracefully in the breeze. What a sight to behold it was! We captured all of this beauty in our eyes.

　　誰曾想過5、60年前的中興崗哨，是守護鹿野站到山里站間「鹿野溪橋」的軍用崗哨？但隨1982年鐵道橋樑改線，閒置至今，卻在這段時間一直是鐵道迷口耳相傳的祕密景點，直至2022年又以「旅遊驛站」身分重回大眾視野。彷彿被多數人遺忘的記憶般，靠著少數人的口耳相傳，將這段迷失在大山與溪水間的記憶，某日重現在眾人的回憶中。

　　Who would have thought that five or six decades ago, Zhongxin Sentinel had served as a military sentry, guarding the Luye River Bridge between Luye Station and Shanli Station? However, with the rerouting of the railway bridge in 1982, it has remained abandoned ever since. During this time, it has been a secret spot passed down by word of mouth among railfans. Until 2022, it returned to the public’s eye as a tourist station. It is like a forgotten memory that relies on the word of mouth of a few, nestled between mountains and rivers, and reappeared one day in the reminiscences of many.

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圖10、好吃的關山便當／陳嬿亘拍攝｜
Figure 10. The delicious Guanshan lunchbox / Photographed by Yan-Xuan Chen

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圖11、關山便當的塗鴉／陳嬿亘繪製｜
Figure 11. A drawing of Guanshan lunchbox / Drawn by Yan-Xuan Chen

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圖12、左邊黑色人群（紅色圓圈標示處）是洪宗呈學長為大家講解中興崗哨歷史，而中間正在溯溪的小黑人（藍色方框標示處）為胡昌智老師／陳嬿亘繪製｜
Figure 12. The group of people on the left (marked by the red circle) included Senior Zong-Cheng Hong, who was explaining the history of Zhongxin Sentinel to everyone, while the people in the middle tracing the stream (marked by the blue square) was Professor Chang-Zhi Hu. / Drawn by Yan-Xuan Chen

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 吳伃雯｜Stella Wu, Department of English

愛與溫暖：我所瞥見的白冷會（二）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (II)

二、關山天主堂與聖十字架療養院

2. Church of Our Lady in Guanshan and Catholic Holy Cross Hospice for the Chronically Ill

　　我們約11點到關山天主堂，對面是由白冷會神父、修士和聖十字架仁愛修女會的修女一起創辦的關山聖十字架醫院，現為聖十字架療養院，目前不對外開放。

　　We arrived at the Church of Our Lady in Guanshan around 11 a.m. Across from it stood the Guanshan Holy Cross Hospital founded by priests and brothers of the SMB and nuns of the Sisters of Mercy of the Holy Cross. It had been converted into the Catholic Holy Cross Hospice for the Chronically Ill and was currently closed to the public.

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圖2、天主教私立聖十字架療養院／陳嬿亘拍攝｜
Figure 2. Catholic Holy Cross Hospice for the Chronically Ill / Photographed by Yan-Xuan Chen

　　映入眼簾的是一個圓形符號，裡面有兩條直線交叉，似英文的X，大大的 P恆亙中間，為希臘文耶穌基督之意，以及關山天主堂的標誌，正如白冷會的神父、修士和聖十字架仁愛修女會的修女將基督的愛深根在臺東。

　　What came into view was a circular symbol with two intersecting lines inside, shaped like the letter “X” in English, with a large “P” prominently in the middle. The symbol represents the Greek word for Jesus Christ and it is also the symbol of the Church of Our Lady in Guanshan. It reflects that the love of Christ has been deeply rooted in Taitung by the priests and brothers of the SMB and the nuns of Sisters of Mercy of the Holy Cross.

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圖3、關山天主堂的凱樂符號（Chi［X］-Rho［P］）／陳嬿亘拍攝｜
Figure 3. The Chi［X］-Rho［P］symbol of the Church of Our Lady in Guanshan / Photographed by Yan-Xuan Chen

　　教堂有一組三口鐘，依中大小順序排下來，是1954年孫惠眾神父（Rev. Franz Senn, 1900-1976）從瑞士帶過來關山天主堂的鐘。當時還處於戒嚴時期，教堂不可以敲鐘，因為敲鐘聲音和消防警報的聲音相像，經常總有警察上門問話，但孫惠眾神父力排眾議，每日早課和彌撒時都會敲這組鐘，且鐘聲悠揚至今。

　　The church had a set of three bells, arranged from medium to largest to smallest size, from top to bottom. They had been brought to the Church of Our Lady in Guanshan from Switzerland in 1954 by Rev. Franz Senn (1900-1976). At that time, Taiwan was under martial law and the church was prohibited from ringing the bells because the sound resembled that of a fire alarm. Although the police frequently came to inquire, Rev. Franz Senn overrode objections and rang the bells during every morning chanting and Mass, and their melodious sound continues to resonate to this day.

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圖4、關山天主堂內、由瑞士帶來的鐘／陳嬿亘拍攝｜
Figure 4. The bells brought from Switzerland inside the Church of Our Lady in Guanshan / Photographed by Yan-Xuan Chen

　　鄭神父用略帶韓國腔的中文，向我們簡介關山天主堂和東部教區的歷史，及目前白冷會所面臨問題如何解決—調動其他方會和其他地區神父或修士，管理在臺東的天主堂。像是鄭神父便是來自韓國大邱的巴黎外方傳教會（Missions étrangères de Paris）神父，已到臺灣22年。

　　Father Cheng briefly introduced the history of the Church of Our Lady in Guanshan and the Diocese of Hualien in slightly Korean-accented Chinese. He also discussed how the SMB had addressed the current challenges by mobilizing priests or brothers from other religious orders or regions to manage the church in Taitung. For instance, Father Cheng was from the Missions étrangères de Paris in Daegu, Korea, and had already been in Taiwan for 22 years.

　　因鄭神父和其他信徒正在上課，於是我們便進到教堂內部自由參觀。

　　Since Father Cheng and the other worshippers were attending a class, we went inside the church to look around on our own.

　　教堂內，有兩排樣式獨特的木製椅子，是由白冷會建立的公東高工學生所製作，用了幾十年尚未有磨損、破舊或裂痕，保持很好。教堂後方窗戶是彩色的，兩側牆壁上刻有從主耶穌基督被釘十字架經過到死亡到復活的木雕；還有聖經擺放的地方很是特別，並非在教堂前，而是在教堂後。後來在車上聽目前在陽明交通大學攻讀科技與社會碩士的陳迦勒學長和臺灣影視史學與大眾史學權威周樑楷老師講解才知道，早期天主教神父在彌撒時是背對信徒，而在梵蒂岡第二屆大公會議（1962.10.11–1965.12.8）之後都是面向大眾居多。好比白冷會的歷史原本只在教會內部傳揚，如今逐漸將這些過往的事開放大眾，使更多人認識白冷會，知其歷史。

　　In the church, there were two rows of uniquely designed wooden chairs, crafted by students from St. Joseph Technical Senior High School established by the SMB. Despite being used for decades, they showed no signs of wear, damage, or cracks, and remained in excellent condition. At the back of the church were stained glass windows, and the walls on both sides were adorned with wooden carvings depicting the crucifixion, death, and resurrection of Jesus Christ. In particular, the Bible was not placed in the front of the church but rather at the rear. Later on the bus, we finally understood the reason for this arrangement after the explanations of Jia-lai Chen, a graduate student currently pursuing a master’s degree at the Institute of Science, Technology and Society, National Yang Ming Chiao Tung University, and Professor Liang-kai Zhou, an authority in Taiwanese Historiophoty and Public History: in the early days, Catholic priests used to face away from the congregation during Mass, but after the Second Vatican Council (October 11, 1962 – December 8, 1965), they mostly faced toward the congregation. Similarly, the history of the SMB was originally circulated within the church, but now gradually opened to the public and allowed more people to learn about the SMB and its history.

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圖5、教堂內兩側牆壁上的耶穌木雕／陳嬿亘拍攝｜
Figure 5. The wooden carvings of Jesus on the walls on both sides of the church / Photographed by Yan-Xuan Chen

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圖6、教堂的彩色窗戶／陳嬿亘拍攝｜
Figure 6. The stained-glass windows of the church / Photographed by Yan-Xuan Chen

　　教堂前面是望彌撒的地方，很有趣的是，右邊是聖若瑟（Saint Joseph）像，上面寫著「勞工之父」。一旁看的室友小ㄒ心生疑惑，於是問我。但我告訴她，猜測可能與聖經中，聖若瑟是耶穌的養父，祂是一位木匠有關。（註一）左邊則是無染原罪聖母，教堂外頭也有一座類似的聖母像。

　　The front of the church was the place for attending Mass. Interestingly, on the right side, there was a statue of Saint Joseph with the inscription “Father of Workers” above. My roommate, Xiao Si, who was looking at it, was confused and then asked me about it. I explained to her that it might be related to the fact that Saint Joseph, as depicted in the Bible, was Jesus’ foster father and a carpenter [1]. On the left was the statue of the Immaculate Virgin Mary. There was also a similar statue of the Virgin Mary outside the church.

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圖7、前面中間為耶穌被釘十字架像，左邊為無染原罪聖母瑪利亞，右邊則是勞工之父聖若瑟；以及由公東高工學生所製作的木椅／陳嬿亘拍攝｜
Figure 7. In the front center was the statue of Jesus Christ being crucified. To the left was the statue of the Immaculate Virgin Mary, and to the right was the statue of Saint Joseph, Father of Workers. The wooden chairs were crafted by students from St. Joseph Technical Senior High School / Photographed by Yan-Xuan Chen

　　當大家在教堂內參觀時，我跑到外面邊聽著鄭神父用韓語夾雜著中文，與其他信徒或前來上課的人，分享自己日常生活和聖經關聯，邊拍著教堂外的景觀，實在很有趣！

　　While everyone was touring inside the church, I went outside and listened to Father Cheng, who was speaking in a mix of Korean and Chinese, sharing his daily life and its connection to the Bible with other worshippers or attendees of the class, and I also was also taking pictures of the exterior of the church. It was really interesting!

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圖8、關山天主教堂外觀／陳嬿亘拍攝｜
Figure 8. The exterior of the Church of Our Lady in Guanshan / Photographed by Yan-Xuan Chen

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圖9、關山天主堂的田野筆記、塗鴉與補充資料／陳嬿亘繪製｜
Figure 9. Field survey notes, doodles, and supplementary information of the Church of Our Lady in Guanshan / Drawn by Yan-Xuan Chen

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註解

Notes

• 註一：「大聖若瑟是一位工人，天主特將降生為人的聖子託付這位模範工人，聖若瑟照管撫養。…他自食其力，用工作養活他的家庭。人而天主的吾主耶穌向他學習木匠手藝，他的確是一位最理想的模範工人。」參考5月1日大聖若瑟模範工人（St. Joseph the Worker）。聖人傳記。出版商：天主教思高聖經學會。取自方濟會思高讀經推廣中心John Duns Scotus Bible Reading Promotion Center (Franciscans in Taiwan)。URL：https://reurl.cc/d7Lexg。另請參考《瑪竇福音》對於聖若瑟家族血緣與職業的提及。參見瑪竇福音，13：55。聖經（思高繁體中文版）。取自方濟會思高讀經推廣中心John Duns Scotus Bible Reading Promotion Center (Franciscans in Taiwan)。URL：https://reurl.cc/Ge49XA。

• [1] “Saint Joseph was a worker, entrusted by God with the care of the Son of God incarnate as a human being. . . . He worked to support his family. Jesus, our Lord, learned the skills of carpentry from him. Saint Joseph was indeed the ideal role model of a worker.”

  Reference: “St. Joseph the Worker, commemorated on May 1st. Hagiography. Studium Biblicum. From John Duns Scotus Bible Reading Promotion Center (Franciscans in Taiwan). https://www.ccreadbible.org/Members/Bona/reading/saintbiography/0501-st-joseph-the-worker.

  For further reference, please see the family lineage and occupation of Saint Joseph in Matthew 13:55, Bible (SIH GAO Bible Traditional Chinese). https://www.ccreadbible.org/chinesebible/sigao/Matthew_bible_Ch_13_.html.

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 解雯茜｜Lubby Hsieh, Department of English

愛與溫暖：我所瞥見的白冷會（一）｜Love and Warmth: A Glimpse into Societas Missionaria de Bethlehem (I)

一、整裝出發

1. Ready to Set Off

　　翻開畫冊上的筆記和塗鴉，瞬間憶起2022年12月3日，由歷史系潘宗億老師所帶領的「天主教白冷外方傳教會」（Societas Missionaria de Bethlehem，簡稱「白冷會」）田野調查團。

　　Flipping through the notes and doodles on my album, I immediately recall a visit made by the field survey team, led by Professor Tsung-yi Pan of the Department of History, to Societas Missionaria de Bethlehem, or SMB, on December 3, 2022.

　　那時的我過於興奮，畫歐思定修士和吳若石神父卡片，畫到忘我，結果凌晨4點才睡覺，早上7點起床，8點10分到東華前門集合，一度還以為會搭不上車。等待時開心地和朋友們聊天，陸續有人到東華前門集合。

　　At that time, I was so excited and so immersed in drawing cards for Br. Augustin Büchel and Rev. Josef Eugster that I lost track of the time and didn’t sleep until 4 a.m. I woke up at 7 a.m. and arrived at the front gate of National Dong Hwa University at 8:10 a.m. although I had thought I wouldn’t be able to catch the bus. While waiting, I happily chatted with my friends, and team members were arriving one after another at the front gate.

　　8點10分我和朋友們望著的天空很藍，臺東氣候更是怡然自得，更加蔚藍。助教葛格洪宗呈則是拿起點名簿，叫我們簽名，點名簿一一傳給身旁的人，彷彿像是傳承重要的某種儀式。

　　At 8:10 a.m., the sky we saw was brilliantly blue, and the weather in Taitung must be even more pleasant and azure. The teaching assistant, Zong-Cheng Hong, picked up the class attendance list and asked us to sign it. The attendance list was passed around from person to person as if it were an important ritual being passed on.

　　拿起手機看一下時間，8點20分，心裡很緊張，可能是因為，除史語所的廖宜方老師外的五位老師還沒來，深怕老師們趕不上車，所幸潘老師駕著白色福斯Golf載著其他四位老師前來，最終於8點30分出發。

　　Taking out and glancing at my phone, it was 8:20 a.m. I felt quite nervous, perhaps because only Research Fellow Yi-fang Liao from the Institute of History and Philology, Academia Sinica, showed up, but the other five professors hadn’t arrived yet. I was afraid that the professors wouldn’t be able to catch the bus. Fortunately, Professor Pan arrived driving a white Volkswagen Golf, along with the other four professors, and eventually, we set off at 8:30 a.m.

　　搭上遊覽車時聽著潘老師對白冷會的簡介，我一一做下筆記。老師講解完後，我閉目養神。說是養神，但也沒什麼休息，因為太過於緊張和期待。

　　After we boarded the tour bus, Professor Pan introduced the SMB to us. I jotted down all the notes. After Professor Pan finished the introduction, I closed my eyes to rest. However, I was too nervous and excited to take a rest.

View fullsize

圖1、白冷會田野筆記、手冊與資料／陳嬿亘拍攝｜
Figure 1. Field survey notes, booklet, and materials of the SMB / Photographed by Yan-Xuan Chen

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原文刊登於《人社東華》，第37期(2023)。經授權後翻譯轉載。｜
The original article was published in Dong Hwa Journal of Humanities and Social Sciences, vol. 37, 2023, and has been translated and reprinted on DUET with permission.

作者｜Author：華文文學系 陳嬿亘｜Yan-Xuan Chen, Department of Sinophone Literatures

譯者｜Translator：英美語文學系 解雯茜｜Lubby Hsieh, Department of English

我只是一個扛轎子的人——專訪張瓊文老師 | The Role of Agent of Social Change: Interviewing Professor Chang Chiung Wen

Professor Chang, Chiung-wen from the Department of Taiwan and Regional Studies is known for her vivid teaching skills to combine social issues with daily life experience and bring students to experience them personally. In the interview, we closely look into how she, as a supporting role, guides students to explore their own learning methods.

台灣文化學系張瓊文老師以生動的教學技巧，將社會議題結合日常生活經驗並帶同學親身體會，以輔助的角色引導學生挖掘適合自己的學習方式。

Professor Chang, Chiung-wen from the Department of Taiwan and Regional Studies has been teaching at Dong Hwa University for over ten years. Unlike the more traditional courses in universities,Professor Chang’s classroom is always full of vitality, and there seems to be no distance between teachers and students in her noisy classroom. She said with a smile, "I know that everyone doesn't want to read so many books. We come here to play!" Teaching is like a performance, and because she doesn't like performing alone, she chooses to have fun with the audience.

台灣文化學系（下稱台灣系）的張瓊文老師在東華大學教書至今已有十年，過去曾多次榮獲院級與校級教學優良教師獎、教學方式受許多學生喜愛。與大學裡常見死氣沉沉的課程不同，瓊文老師的教室總是生氣蓬勃，永遠鬧哄哄的課堂看不見教師與學生間的距離，她笑說：「我知道大家不想讀那麼多書，不然我們就來玩啊！」教學就是一場表演，因為不喜歡唱獨角戲，她選擇了與觀眾同樂。

In order to make students be more engaged in the classroom, she has made a special design of the course. Through different modules of discussion courses, students can discuss the teaching topics in the classroom. She vividly described: “Combine your prior knowledge with what you have learned today.” Everyone has some life experience or prior knowledge, and when talking about new concepts, she always invites students to talk about life experiences and observations with one another. When talking to peers, the willingness to bring up something personal is greatly improved, and the role of teachers is to assist in coordinating, consolidating and bringing the concepts proposed by students into issues. Chen Yuxuan, a student from the Department of Taiwan and Regional Studies, said, "I didn't know at first that the PX Mart was originally Chuánliánshě Cooperative(全聯社)* that catered to civil servants and educators, and the PX Mart was so relevant to me. That’s how Professor Chang connects daily life with some serious themes."Introducing complex concepts in simple terms and combining them with daily life, Professor Chang brings students different reflections through the dialogue between personal experience and her teaching content.

為了促進更多的對話，瓊文老師將課程設計做了很大的翻轉，透過不同模組的討論課，讓學生在教室裡針對教學主題進行討論，她生動的形容：「把先備知識拉出來，然後把今天所學到的東西綁進去。」

每個人都有一些人生經驗或原先便具備的知識，當談論到新的概念時，先邀請學生彼此間聊聊生活經驗及觀察，由於對象是同儕，學生對話的意願大大提高，教師的角色則是在一旁協助統整、將學生提出的概念收攏並帶入議題。

台灣系的陳郁萱同學說：「一開始我還不知道原來全聯原本它的前身是合作社*，全聯是跟我這麼相關的事情，她就會這樣帶回來（教學主題）。」

把議題帶到日常生活，將複雜的概念深入淺出的介紹並與日常結合，瓊文老師透過個人經驗與教學內容的對話帶給學生不一樣的反思。

Professor Chang’s biggest teaching goal is to open students’ eyes to see and experience the people and things around them. She leads them to think about whether these people and things are reasonable and what is worth changing. “The Field Study Approach” of the Department of Taiwan and Regional Studies is her well-known course. In addition to the lectures in the classroom, the students are brought to the scene of the issue, so that the students can experience it for themselves. Chen Yuxuan recalled: "We went to interview some homeless people, and then accompanied them. When you sell chicken chops and drinks with them, you will find yourself tired very soon." Professor Chang asked the students to get to know a place with their own feet, eyes, and heart. Zhang Yuyu, a graduate student, said: "Her class is not just ordinary one; it’s not all about knowledge acquisition, it also lets us start to care about the society and the ethnic groups around us." Under the careful guidance, students gradually notice some details that they would not have paid special attention to in daily life, and then find solutions to those problems.

瓊文老師最大的教學目標是希望同學打開眼睛去看、去體驗周遭的人事物，進而去思考這些人事物有沒有合理性、又有什麼是值得去改變。

台灣系的田野調查課是她有口皆碑的課程，除了教室內的授課，更將學生帶到議題的現場，讓學生親身感受，陳郁萱同學回憶：「我們去訪談一些無家者，然後也陪著他們一起去賣雞排賣飲料，你就會發現當你變成呼喊（叫賣）的那個人的時候，你就會覺得喔有夠累的。」

瓊文老師讓學生用實際走過的方式，用雙眼、用身體去體驗在地，台灣系畢業的張徨裕同學說：「瓊文老師的課不單純是普通的上課、知識的獲取，而是讓我們開始關心社會、關心身邊的族群。」在悉心的帶領下同學逐漸注意到一些原本生活中不會特別留意的細節，然後發現問題、進而思考。

What Professor Change has brought to the students is not only some fundamental knowledge and research abilities, but also something beyond that, something that can broaden students’ horizons and let them have capacity to explore what they’re interested in. The professor believes that students should be responsible for their own learning, not for others; students should find what they want, and enjoy it. A great course design requires a lot of effort and time. When talking about whether it is worth it, she said: "Everyone has his mission in this society, and I think my role in this society is being a vessel, an agent who can lead them to where they belong to. "Professor thought that she was just doing what she should do, trying her best to set up the stage, and then handing over the rest of the performance to the students.

課程架構中規劃了想帶給同學的基本知識與能力，不過在那之外，將學習的門打得更開，讓學生去挖掘自己喜歡的事物或延伸到有興趣的面向。

瓊文老師認為學生應該為自己的學習負責，不是為了他人，而是找到自己要的東西、樂在其中，並且摸索出最適合的學習道路。

精彩的課程設計需要花費大量的心力與時間，談及是否覺得有所不值，她說：「每個人在這個社會上都有他的使命，我覺得在這個社會上我的角色叫做扛轎子。」

瓊文老師認為自己只是在做一件應該做的事，盡力將舞台搭好，然後將剩下的演出交給學生。

文字｜攝影｜林冠妤

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*合作社：合作社（Co-operative）是由社員依共同需求、共同意願，實踐互助合作與民主治理理想，所集結成立的法人企業。合作社屬於全體社員共同享有、共同承擔，是大家互助合作、實行民主管理的企業體，不以營利為目的，為了滿足社員的共同需求而存在。——主婦聯盟

Cooperative: A Co-operative is a corporate enterprise that is assembled and established by its members according to their common needs and wishes to practice the ideals of mutual assistance, cooperation and democratic governance. Cooperatives belong to the shared ownership and commitment of all members. They are enterprises that cooperate with each other and implement democratic management. They are not for profit, but for meeting the common needs of members. - Homemakers United Foundation

洄鄉等花開：媒體人林清盛專訪 | Drifting Back Home Awaiting the Bloom

2017年，林清盛從台北回到花蓮。在壽豐鄉長大，東吳中文系畢業後，進入飛碟電台擔任「阿貓阿狗逛大街」節目主持人，如今則在飛碟聯播網花蓮太魯閣之音，主持「花現193」及「熱情東海岸」節目。在訪談的過程中，林清盛信手捻來許多關於花蓮隱藏版的小知識，從眼前一杯手搖茶的口味到花蓮當季盛產的蔬果，透過他眼中看到的花蓮，有深邃的關係與溫柔獨到的眼光。

遊子都需要一個理由

    「離開了，要不要回來？什麼時候回來？回來要做些什麼？」這些生命裡的大哉問，對林清盛來說是每位花蓮遊子必經的思索，他只是將自己安放在這份理所當然裡頭。退伍之後，他想找一個回來花蓮後仍可繼續從事的工作，原本想選擇可以調遷的公務人員，卻也知道在僵固體制中謀生並非己志，恰巧身旁朋友詢問他要不要去做廣播，他便從中文系跨足傳播，進入綠色和平廣播電台，從助理做起，慢慢培養人脈。之後轉往News98電台，並開始經營電台主持。在習以為常的成就邏輯中浸淫久了，也取得不錯的成績，林清盛卻毅然決然的回家。

    「在做都會型電台的時候，那些想回來的念頭就全忘了。回家的關鍵在於我父親，當我發現我的父親需要我回家時，以前做廣播是為了回花蓮還可以繼續，這個念頭就突然跑出來了。器材、播音、設備，團隊的專業程度，乃至於薪水，如果這些問題是問題，那你就永遠回不來。」一是因為北上步伐本有復返之願，二是因為父親日愈急迫的需求，林清盛笑談返花念頭之單純，卻也單純得足夠逼人。

尋找觀眾，也尋找自己的位置

    回到太魯閣之音，林清盛面對一個巨大的斷層。以往在都會電台中所受的訓練、對於廣播的規模與要求，在地方電台卻完全行不通；不僅如此，對於花蓮而言，他是一個需要從零開始耕耘的媒體人，只有飛碟聯播網在地方上的名聲為基礎。他開始尋找定位，在太魯閣之音自己想要做的事：原住民與農業議題。做為一位專業的媒體人，同時也是一個花蓮的孩子，他從情至理都知道此議題之邊緣，只是如果今天他不碰，就不會有人要碰了。林清盛帶著如此簡單的心願，向商業走向的飛碟電台談出條件，讓他從零開始學習與累積。

    對於這些冷門的節目走向，林清盛做了大量的地方訪問，聽眾竟不減反增。「這件事的可行基礎在於，地方台應當善盡報導地方事務的責任。過去的工作經驗告訴我，聽眾關注生活周遭的東西，可是我們長期收到的廣播資訊還是『台北的天氣如何』，我心裡想，台北的天氣與特賣會到底干我什麼事？花蓮的廣播是沙漠，絕對和地方事務被邊緣化有關。如果討論地方報紙的頭條新聞，或是哪家巷口開出了百萬頭獎，我的聽眾會在哪裡？」林清盛對於廣播的想像輪廓很是清楚，他相信人會對熟悉的事務有所連結，也相信廣播不會死。他在沙漠裡澆水，倚靠的絕非是譁眾取寵的媒體技能，而是一道道深具地方價值的情感漣漪。

扛起媒體責任，陪伴地方

    除了地方報導，林清盛也在「花現193」中推動花蓮文化事務。他談環境、電影、動物與閱讀，卻也苦於花蓮的文化活動推廣窒礙難行。林清盛有一個獨到的在地觀察，他認為文化推廣首先要改善大眾運輸系統，尤其花蓮地形狹長，公車站牌與數量都不足夠，藝文互動的受群被鎖在有車階級之上。

    「如果我們不改善大眾運輸，對於無車家庭或偏遠弱勢的孩子而言，是一件很不利的事情。文化起源於生活，但這不是我喜歡、我認為理想的生活世界。」台北闖出來的硬脾氣，使他扛著「媒體責任」的政治態度，更在節目中做為期一年的地震專題，將0206花蓮地震以來政府少做的事，一件件撿起來做，目的便是陪伴震災重建戶走一段最孤單的路。

    陪伴兩字寫來容易，做來複雜。以「一次廣播作為一趟陪伴」的心願，在這不耐緩長，網紅直播與限時動態勃發的時代，似乎更是杯水車薪。清盛卻比我們樂觀許多，他說：「聽廣播的人都是寂寞的人，而直播只是換了另一種形式的廣播，用不同的媒介陪伴寂寞。人收聽廣播，其實只是想知道這個人究竟在做什麼，不過接收訊息的感官從聽覺轉到視覺罷了。」每個時代都有寂寞的人群，他們用各自的方式排解寂寞，林清盛只是安靜且準時地，等寂寞來找他。

    林清盛是一個這樣的人：作為一個說話者，他的言談間橫亙著台北生活的明快俐落，同時夾雜著花蓮養他的悠緩溫吞；作為一個媒體人，他擁有不鄉愿的溫柔，也擁有不從嘴裡跑滿口道理的立場。他在這樣疊雜的生命敘線中，肩負著來自花蓮孩子洄游的命定，肩負來自家人的倫理羈絆，亦梳理著他與廣播的責任與關係──他在沙漠裡澆水，等寂寞開花，如此單純。

A special interview with media person, Lin, Ching-sheng

In 2017, Lin, Ching-sheng moved from Taipei to Hualien. Growing up in Shoufeng township, he went on to become the host of the radio show DOG CAT PERSONS at UFO network after having graduated from Soochow University with a major in Chinese Language. Now, he is the host of shows such as BLOOM 193 and PASSION OF EAST COAST at the Hualien local station of UFO network. During the interview, Lin, Ching-sheng provided us with many unknown knowledges of Hualien. From the flavor of a glass of handshake tea at sight, to the in-season vegetables and fruits of Hualien, the Hualien he sees holds a sense of sophistication and unique tenderness. 

A Reason to Come Back 

"Should I come back? When do I come back? What will I do after coming back?" These profound life questions are essential to Hualien natives who want to come back to Hualien according to Lin, Ching-sheng. He answered these questions with absolute positivity. After having served the mandatory military service, he wanted to find a job in Hualien. Initially he had wanted to go into civil service that would allow relocation, but he knew that it was not his calling to eke out a living in a rigid system. In a serendipity, a friend asked him if he would like to go for broadcasting. He then tapped into broadcasting with a Chinese language major.  Before jumping aboard the news department of UFO network as a host, he started out as an assistant at GreenPeace Broadcasting Station while having his network widened. Having long immersed himself in the normal definition of success and had some accomplishments achieved, he determined to go back home all of a sudden.

"When I was engaging in the metro radio station, I put all the thoughts of going back home behind. The turning point was when I found out my father needed me to go back home. The idea came back to me that I went into broadcasting because I could go on doing it even if I decided to go back to Hualien. If you let yourself be bothered by problems such as the quality of instruments, transmission of sound, facilities, and the maturity of the team, or even the salary, you will never be able to come back."

Searching for the Audience and Finding One's Position

After arriving at UFO network Hualien, Lin faced a gaping fault. The training he had received from the metro radio station regarding the scale and the requirement of broadcasting does not work at all in local radio station. Moreover, in Hualien, he was a media person that had to start from the ground up, relying only on UFO network's local reputation. He started to find his own position by doing what he wants to do at UFO network; that was to raise the issues of aborigines and agriculture. As both a professional media person and a Hualien local, he knew exactly how marginal these issues are. If he did not bear the brunt, nobody would. With this simple determination at heart, he negotiated a deal with the business-oriented UFO network to let him make progress by learning from the basics.

Lin did a whole slew of local interviews to cater to the direction of these less popular programs. Surprisingly, he managed to grow the audience instead of losing them. "The doable ground of this outcome is based on the reason that the local radio stations should fulfill their responsibility of reporting local events. My past experience tells me that the audience cares about what happens around them. However, most of the time we received information such as 'the weather condition in Taipei' from the broadcast. It prompted me to think, what does it have to do with me regarding the weather condition and grand sales in Taipei? The reason why Hualien has a broadcast desert definitely has to do with the marginalization of local affairs. Where would my audience be if I discussed the headline of local newspaper or which store sells the million winning lottery ticket?" Lin's sketch of the outline of broadcasting is very clear. He believes that people form connections with affairs that they are familiar with and he believes that there will be no demise for broadcasting. He thrives in the broadcasting desert not by his grandstand media gimmick, but by his emotional relatability with the local value.

Shoulder the Media Responsibility and Keep the Local Company

Aside from local reports, Lin also promotes Hualien's cultural affairs in Bloom 193. He talks about environment, film, animals, and reading. But he is also hindered by the stagnation of Hualien's cultural affairs. Lin has his own unique take on local observation. Taking into the account of Hualien's narrow strip of land, he thinks that the promotion of culture depends first on the improvement of mass transportation. Because of the insufficiency of bus stops, there is a hierarchy for audience of cultural events which places people with cars on the top.

"Culture derives from life. If we failed to better our mass transportation, there would be severe consequences for family without cars or underprivileged kids in rural area. This is against my ideal of a utopian society." The stubborn attitude that he has developed while working in Taipei prompts him to carry on a political attitude of "media responsibility". He put the attitude in practice by making a one-year long earthquake program. He picked up whatever was left undone by the government in the aftermath of 0206 Hualien Earthquake one by one with the intention of accompanying the sufferers through the hardest journey.

The word company is easier said than done. The wish of making every broadcast slot into the opportunity of keeping the listeners company is like David and Goliath when compared with the live streaming and Instagram stories from the internet celebrities. However, Lin is much more optimistic than us. He said: "People who listen to the broadcast are lonely people. Live streaming is broadcast in another form which uses a different medium to keep the loners company. People listen to broadcast in order to get to know what the person is doing. It's just that the receiving sense shifts from the ears to the eyes. "Every era has its group of lonely people who use different ways to cope with their loneliness. Lin stays quiet and punctual when it comes to waiting for the visit of every loneliness.

Lin is the kind of person whose conversation is filled with the clear alacrity of Taipei life mixed with the slow humbleness that is particular in Hualien. As a media person, he has a sense of gentleness that does not yield to people-pleasing and a stance that does not fall into preaching. Amid the intersecting life storyline, he shoulders the fate of a returning Hualien kid and the familial trammels while figuring out his responsibility and relationship with broadcasting. He waters in the desert, simple-mindedly waiting for the loneliness to bloom.

採訪 Interviewer | 蘇郁芳、林芷瑋

撰稿 Author | 蘇郁芳/中 李欣璉/英

編輯 Editor | 魏克倫 Jeremy Greenway

記冠齊 : 一個青春而高貴的靈魂 | In Memory of Kuan-Chi – A Young and Noble Soul

前兩天，剛結束大一的必修課。我曾在課堂上談到全球青年窮忙困境時，讓大一學生想像自己畢業後可能的焦慮，找不到理想工作的答案佔了九成，九成之中又有一部份是對就讀人文學科的焦慮。看著這些答案，我腦中浮現的是頻繁出現在主流媒體和教育部官方辭令的「學用落差」、「人文科系工作難找又沒『錢』途」。更早之前，我請他們寫下的是進入大學後最擔心的事情，相當比例的人寫下了「怕和別人不一樣」。這樣從眾性格反映的是在他們受教育的成長過程裡，「不一樣」不被尊重、也不被鼓勵。五月天的《倔強》之所以引起共鳴，恐怕也是因為秀異的靈魂需要一股肯定的力量，好抵禦來自各方型態、程度不一的壓力。但我相信，許多大學老師（包括我自己在內）總是不厭其煩地告訴學生，大學所賦予的是理解世界的知識、與進行批判性獨立思考的意識。於個人，這帶來清明的自覺與心靈的自由；於社會，這讓正義與責任不會在各種論述的鬥爭中被抹滅。

在最後一堂課，我帶著不捨，告訴英美系大一學生這位他們未來得及認識的學長，是如何不讓自己被成績定義，也不因現實而折損了志氣。

在英美系四年，冠齊徹底體現了接受大學教育洗禮的意義。他從高一讀台中二中開始逐漸發現自己對電影的著迷，來到英美系，他的興趣和系所的學術專業擦出火花，但那火花並不是技術，而是如何將知識化為影像，再以影像展現思考與意識，影像是他的語言，是用來接近真實、正義、世界的符碼。伴隨著語言而來的，是挑戰既有體制的行動，無論是太陽花學運、彩虹遊行、還是反核，面對社會的不公不義，他用自己的語言跟方式和弱勢者站在一起爭取權益，如此耀眼堅定，不畏懼任何風向和眼光。對社會的憤懣不平，總能以條理分析，並帶著願景將改變身體力行，並因為體貼與溫柔的個性，悄悄地影響了身邊原本對社會漠不關心、置身事外的朋友，帶著系裡的夥伴們一同為追求更公平、更正義的島嶼投注熱血與勇氣。看到冠齊和當時大四同學們自發製作的反核布條和小紙條在人社院飛舞時，我知道在他們對於青春的定義裡，放入了實踐理想的嘗試與勇氣。出了社會的繼續堅持，是改變的重要力量，去年（2016）冠齊和在華航擔任空服員的大學同窗一起在街頭抗爭，成功地捍衛了空服員的勞動尊嚴。

在成績當道的教育體制下，冠齊不是個「書卷」，但他從來都有自己最清晰也最明確的夢想，並且踏實地鋪砌通往夢想的那條道路。他像海綿一樣，除了吸收知識，也善用了數位資訊時代的公開資源練功磨劍，讓自己不受限於學科的限制，並在出社會之後獲得齊柏林導演的賞識，找到了離夢想最近的工作，用鏡頭見證台灣這塊島嶼的美麗與哀愁，驕傲而滿足。

冠齊的一生，短暫卻爍灼燦爛，上天的安排，也許是捨不得如此真摯的的靈魂難免會有與殘酷現實搏鬥的一日，所以先帶他離開，讓他以山、以海、以曙光、以彩虹，照拂這塊土地上的人。我想用冠齊學姐妤芝的一段話紀念他所帶給東華英美系師生的啟發：「我願相信你僅是幻化成棲息花東近海的鯨豚，每日竭力躍出水面，護衛著你深愛的寶島。往後我再無法直視這個世界龐然的惡意時，我一定先想到你，想到你明晰雙眸裡凜然的焰火。」

Two days ago, I just finished freshman required courses. I had asked freshmen to imagine possible anxiety after the graduation when we were talking about the global youth in hardship in the class. Not able to find ideal jobs accounted for 90% of the answers, and part of that 90% was anxiety about studying in the major of Humanities and Science. When I looked at the answers, "the disparity between knowledge and skills", and "students major in Humanities and Science have difficulties finding a job as well as earning money" from contemporary mainstream media and official statement from education ministry flashed into my mind frequently. I asked them to write their most worried things down after they entered a university earlier, and considerable percentage of people wrote down "afraid of being different from others." This kind of tendency reflected that being different is considered disrespected and discouraged in the course of their growth and from their education. The reason why the song "Stubborn" by Mayday, a famous band in Taiwan, can resonate with public. It is because outstanding souls need the strength of recognition to defend different kinds and degree of pressure from everywhere. However, I believe many professors (including myself) always tell students things that universities give are knowledge that help understand the world and the consciousness that proceed critical and independent thinking patiently. Personally, it brings clear consciousness and the freedom of spirit; in the society, it let the justice and responsibility not being wiped out in the struggle of various discussions. In the last course, with reluctance, I told freshmen of English major that how a senior student whom they didn't have chance to know wasn't defined by scores and didn't lose his aspiration in reality.

During the four years majoring in the Department of English, Kuan-Chi greatly embodied the spirit of receiving university education. He had started to discover his fascination for cinematography since his freshman year in Taichung Second Senior High School. Entering the Department of English, his avocation mingled with his academic specialization and they sparked a fire. It is not the technique, but the ability to transform knowledge into images which reveals his thoughts and consciousness that matters. Images are his tongue as well as his emblem to approach verity, justice, and the world. With this came his actions to challenge existing systems. When confronting social injustice and unrighteousness, whether in the Sunflower Student Movement, Rainbow Pride Parade or anti-nuclear protests, he stood with the underprivileged groups to strive for their rights using his own language and approach. He was such an eye-catching and determined person who did not fear the course of events and the public eye. Not only did he always examine his anger and frustration towards the society, but he also carried out his vision to transform things by actual efforts. His kindliness and gentleness gradually influenced his friends who used to be an outsider that were unconcerned about social affairs. He led them to carry out their passion and courage in pursuance of a fairer and more just island. As those printed papers and banners of anti-nuclear which had been voluntarily made by Kuan-Chi and his senior fellows were fluttering and flying in the Humanities and Social Science Building, I knew that they have included the courage and endeavor of achieving goals in their definition of youth. The perseverance of sticking to your goals is a great power of changing. Last year (2016), Kuan-Chi and his college friends who worked as China Airlines' flight attendants successfully defended the workers' integrity by going on a strike.

Kuan-Chi was never a "scholar-like student" in the educational system that regarded high scores as priority, but he always knew his dream clearly, and firmly paved the way to his dream. Kuan-Chi not only acquired knowledge like a sponge but also used the open resource wisely in a digital age to polish up his abilities beyond the limit of academic performance. After his college graduation, Kuan-Chi earned director Po-Lin Chi's recognition and found his ideal job. Feeling proud and satisfying for him to capture the beauty and sadness of Taiwan via camera lens.

Kuan-Chi's life is short but glittering. Perhaps God is reluctant to let a sincere soul to have a day fighting with the cruel reality, so He took Kuan-Chi away, making him transform as mountain, sea, twilight, and rainbow to look after the people on the land. I would like to quote some words from Kuan-Chi's senior Yu-Chih to memorize the inspiration that he had brought to the teachers and students of Dong-Hwa English department: "I believe you just transform to a dolphin which inhabits Hualien's offshore, leaping out of water with your best effort every day to protect the island you love deeply. Whenever I can't look into tremendous malice in the world, I always think of you, think of the stern passion in your clear pupils."

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作者 Author | 王君琦, Chun-Chi Wang

譯者 Translator | 辜炳達

不忍 | My Teaching Philosophy- "Sympathy"

來東華大學教書兩年了。喜歡騎腳踏車在校園內外遛達，常常遇到學生，不管識與不識，迎面相逢，總會抬起頭來相互微笑致意，感覺甚好。之前，在北部和南部兩大都市的大學任教，師生之間鮮少這種美妙的互動。如今，每回踩著單車奔馳在東華園大道上，看見那一張張迎面而來、神采飛颺、有時候卻帶著幾分焦慮和茫然的年輕臉龐（最近學生常告訴我：老師，怎麼辦，經濟不景氣，時機歹歹，畢業就是失業喔），心中總會興起一種莫名的感動和不忍。是的，不忍。不忍心欺騙學生；不忍心辜負學生的父母。於是我常在心中暗暗告誡自己：要盡力把書教好，讓這些孩子們在課堂上切切實實吸收到一些知識，將來在殘酷的社會上好跟別人競爭。不忍啊，不忍心讓東華的孩子們在社會上碰得頭破血流。

學的是文學，教的也是文學，主要是小說。文學作品是用理性的形式規範和節制感性的內涵（小說描寫的不外是人的七情六慾），形式和內涵、理性和感性之間因此產生莫大的張力和奇妙的平衡，而這就是人生，就是文學。上課時討論西方經典小說，譬如長篇作品《愛瑪姑娘》和《包法利夫人》，譬如回憶初戀的短篇小說〈阿拉伯商展〉（Araby）和描寫邂逅情緣的〈菊花〉（The Chrysanthemums），授課方式總是希望能夠兼顧理性和感性，涵蓋文學作品的形式與內涵，以嚴謹、客觀的學術立場分析小說中描寫的波濤起伏、悲歡離合的人生。這種教法，分寸雖然不易拿捏，有時會流於偏頗，但出入「理智與情感」（英國女小說家珍．奧斯汀小說名）之間，帶領學生徜徉其中，探索人性的兩面，卻也趣味無窮，但願同學們能從中學到一些東西，體認文學和人生的本質與價值；從中──也許──探索到做人的一些基本原則，對他們將來處世做事會有一點點幫助……。

年過半百，漂泊一生，精力大不如前，有時上課上到一半忽然發覺體力不支，五十肩隱隱作痛（這種老年病發作起來痛得簡直要人命），那時好想找個藉口，提早下課，但一仰臉，看到了講壇下那一張張稚嫩的臉龐和那一雙雙熱切的眼睛，心中暗暗嘆口氣，只好咬緊牙關，打起精神，拉高嗓門好好教完這堂課。這樣做，不為別的，只為心中那一點「不忍」。

只要心存不忍，每一位老師都可以成為問心無愧的好老師。

不忍，是人類的最高情操，可卻是我們做老師的人最基本的道德準則。

It’s been two years since I relocated myself to Dong Hwa. I love biking around the campus, lingering in and out. Often would I encounter old and new faces. We smile and greet to each other and it feels good. I had been teaching in Taipei and Kaohsiung before, but I rarely experienced such an intimate bond with students. Now, when biking on the campus, those youthful, shining faces I see are sometimes clouded by anxiety and confusion. (Students often tell me that they don’t know what to do after graduation in such an economic hardship.) Yes, sympathy. My sympathy wouldn’t allow me to lie to students and let their parents down. I’m always reminding myself: I’ll try my best. I’ll equip my students with practicable knowledge and enable them to compete against others when they are cast into this cruel society one day. Alas, sympathy. My sympathy wouldn’t allow me to witness my kids at Dong-Hwa suffer from bumps and bruises in the society.

I study and teach literature––more specifically, novels. Literary works restrain their sentimental core inside a rational frame––isn’t fiction all about human emotions and desires? ––and thus generate enormous tension and marvelous equilibrium between form and essence, rationality and sensibility. It is such dialectics that defines life and literature. When tackling western canons in class––say, novels like Emma and Madame Bovary or short stories like “Araby” (and its bitter epiphany of first love) and “The Chrysanthemum” (and its love encounter) ––I always aim at a perfect balance between rationality and emotion, as well as an aerial view over form and content. When analyzing literary works’ content and form, as well as their representation of life’s joy and sorrow, I always try to stay true to my role as an academic. Such approaches may risk in being overly opinionated, but it grants me great pleasure when I lead students to explore sense and sensibility (please allow me to plagiarize Jane Austen’s novel title here) and the two sides of humanity. I hope my students will not only learn something in the class, but value literature and life. Hopefully, what they have learned, that is, the basic virtues of a decent human being––will help them fit into the world in the future....

I have been wandering for more than half-century. My physical energy is not as good as before. Sometimes I feel weary in the midst of the class, and the pulsatile ache caused by frozen shoulder continues to bother me—it can kill me when this kind of geriatric problem attacks. At that moment, I wanted to find an excuse to dismiss the class earlier. However, when I saw the young faces of students and their sparkling eyes. Alas, What I can do is cheer myself and speak louder until I finish the lesson. Why am I doing this? It’s simply out of Sympathy.

If we cherish Sympathy in our heart, which makes every teacher to become a good mentor with a clear conscience.

The basic principle for teachers and the utmost virtue of humanity is sympathy. Sympathy, which is the utmost virtue of humanity, is the basic principle for we teachers.