Hi, Taike peng-an.

Kam-thang pai-thok chit-hang tai-chi:
  


goa e e-mail tui 
kai-cho su-iong:
  



  


m-thang an-ne e-tang hou-goa, chu2-goa,
teng Tai-gu-bang ?
  


[goa si Max Lu; (Lou Eng-hong)]
pai-thok, To-sia.
  


Best regards,
Max Lu

From: "Henry H. Tan-Tenn" 
Reply-To: "Henry H. Tan-Tenn" 
To: 
Subject: [TGB] Fw: [TC] cultural/language segregation
Date: Mon, 15 Jul 2002 23:20:03 +0800
  


  
> ----- Original Message -----
From: Tony Chu 
To: 
Sent: Sunday, July 14, 2002 11:02 AM
Subject: [TC] cultural/language segregation

`

Unless explicitly stated, the following message does not necessarily
reflect the position of Taiwanese Collegian.
=======================================================================

In Tongyong --

Jima (Holo) women jianghua doushih (Mandarin) cinciunn ani (Holo) you ` de `> meiyou de (Mandarin in Holo usage) longzong (Holo) fang zai ichi
(Mandarin).

Jima women jianghua doushih cinciunn ani you de meiyou de longzong ` fang `> zai ichi.
-------------------------------------------------------------------

** verbatim translation: Now we speak all like this something nothing
all
put together.

** In English: Now in our speaking we put all things together.

I am trying to demonstrate our common daily speaking habit in Taiwan
that
we mingle the usages of various Taiwanese languages in the same ` sentence. `> Tongyong gives possibility of documenting our contemporary experience.
That
is why, I, a Holo speaker used to mastering church Holo romanization,
support Tongyong system in this campaign.

When I view this language and cultural issue, I am concerned about ` the > unspoken segregation among different cultural groups in Taiwan. Although > this segregation has not been institutional anymore, we currently find no > way to soothe the hurt and hatred pevious sino-centric cultural policy has > brought to the society of Taiwan. The previous policy has created the asymmetry of language use: The refugees as well as the dominators from China after 1945 are mostly monolingual in Mandarin and the other groups are at > least bilingual who however bear the sense of crisis of gradually losing `the
ability of speaking their own mother tongues.

The Holo group has adopted and been developing romanization writing
based
on church pe-oe-ji for centuries with rich documents and curricula.
However,
Holo speakers never seem to bother developing a compatible spelling ` system > to include writing Mandarin, in the name of different language origins and `> characteristics.

On the other hand, the Mandarin group is still unwilling to leave the
sino-centric arrogance behind and preempted by the use of traditional
Chinese characters, low in spelling competence and so downplaying any
development of spelling writing for the Taipei Mandarin, which has
actually
been localized in Taiwan.

Now, as the central government in Taiwan has been led by the
non-Mandarin
figures and the cultural myth of sino-melting pot has torn down, what
medium
can all people in Taiwan share in reflecting their common language
experience to achieve national solidarity? Taking in Tongyong may not ` be a > direct way. But at least it needs to be credit as one of the many great > attempts for developing a new culture that emphasizes the sovereignty of `> Taiwan.

The major difficulty of promoting the popularity of Tongyong, in ` fact, is not only from the resistance of the Mandarin group. Also, it results from > the alienation of the Holo language grass-root educators who consider church romanization system as a segregating tool in encountering sino-centrality. > These people hope to carry on the existing writing and make Holo "pure and > strong" in the current crisis of language use disadvantage. These people's > attitude to Tongyong usually is "Fine. The Mandarin group should use it for Mandarin. But for Holo, I have had mine for long and do not bother to take `> in another new."

In Taiwan, the Mandarin group's argument of using Hanyu is just an
excuse
to ignore the calls of other Taiwanese languages that need spelling
writing.
After all, the speakers in this group heavily rely on viewing ` characters > rather than processing voices by romanization. Let's assume that the Mandarin group wanted to use romanization spelling. They would still lack 

> competance and thus need help from the Holo bilinguals who can easily
switch
> around the spelling systems. And we know that the both senarios, asking
for
> help and giving help, are little likely to happen as Tongyong is only
> treated as "another kind of Mandarin spelling" instead of a possible
system
> to cover all the languages in Taiwan.
>
> On the beginning of this article, I have shown you the possibility of
> writing our true color in Tongyong. Is Tongyong still another kind of
> Mandarin spelling only, rejected by both Mandarin and Holo cultural
> fundamentalists? I sincerely hope that we, from all groups, can carry
great
> patience in the negotiation to finally have a win-win situation.
>
> Tony Chu
>
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`* * * * * * * * * * * * * * * * *

  • Li chu-chheh e e-mail khau-cho si: "Henry H. Tan-Tenn" ` .

    • Beh kia phoe ho' tak-ke tioh iong chit-e khau-cho chiah kia-e-kau.
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* * * * * * * * * * * * * * * * *
* Li chu-chheh e e-mail khau-cho si: "Lu Max" .
* Beh kia phoe ho' tak-ke tioh iong chit-e khau-cho chiah kia-e-kau.
* * * * * * * * * * * * * * * * *