香港青山電廠附近的煤灰湖。煤灰的水銀和鉮都在限內,但積聚的潭水卻是一碗毒湯。
香港青山電廠附近的煤灰湖。煤灰的水銀和鉮都在限內,但積聚的潭水卻是一碗毒湯。
The fragile white paper boats in Chinese traditional mourning colour symbolizing the grave ecologically, socially and economical weight Heyuan has to bear, by carrying the 80-litre boxes of water. The amount is what a person needs for maintaining hygiene and health each day according to World Water Organization. The sealing strips imitating the ancient sealing used in the imperial days of China, read: Water exclusive for Hong Kong/ Sealed by the Central Water Services Ministry/ Guangdong Investment Inc. The slideshow in the background captures the situation of the dam dwellers are into.
香港用水由80年代起已大部份依靠廣東。東江之水越山來並不對等單純的貿易,而是有重要的政治經濟元素參含其間,可以旨令一方作出犧牲。河源直至3年前,收入都是廣東省的包尾, 因為要保持水質上乘,河源在工、農和生活上都被嚴加規範, 加上水庫帶來的經濟和社群的影響, 河源即使曾是漁米之鄉, 但一直貧窮.
單薄的紙船是傳統的哀悼顏色,裝載著黃負荷不了的生態、社會及經濟代價,裏面載著的80公升的水箱,也就是世界水組織所說一個人的衛生及健康所需份量, 順流而下, 以香港為終站。封著這些水箱的仿古封條寫著: 香港專用水/北京配水權/粵海投資專用. 牆上的投影展示了河源新豐江水庫的庫民面對的景況.
The Narrative
This was done in remembrance of my grandmother who passed away last summer. I used to make these things with her together when I was little, really little. Every year, she made well enough of this Chinese New Year snack for every extended member of the family , so that everyone would have something sweet and crunchy to take home when they came to greet her in the first lunar month according to custom. And, she always remembered to hide away an extra batch of this snack for me. She knew too well that was my favorite New Year specialty. She was very busy...busy working to ensure every little detail was taken care of and every ritual was fulfilled so that the gods and deities would shower the family with blessings and prosperity. When I was little, I understood very little about these traditional festivals or what my grandmother was doing or intending. They were just all fun very fun: the preparations the rituals, the food, the stories, the colors, the inter-family visits, and the overall enthusiasm. But things started to change when my brothers and I began to gain height and weight, literally and symbolically; and when my parents' business began to take flight. My brothers and I learned from our schools new knowledge, new ways of seeing, and thus new ways of being: Those logos, perspectives, the individual... all different from what my grandmother held out to me unfolded. As for my parents, they also saw their achievements had nothing to do with blessings. So we all turned our back against her, telling her that:" don't be superstitious/silly" or that "we are busy" or simply no-show irrespectfully. As we did not see love, we reciprocated no love. To us, all colours that used to burn so brightly had lost their glory, and these dying traditions were of no match for things that were new, modern, logical and exciting. Despite our ungratefulness, she carried on many laborious traditions. She always dragged my unwilling mother on. For major festivals, a grant aunt or two would come along. These little lumps of flour deep-fried are called Chiem-Yuong in Cantonese, silkworm pupae in English. Now I realize that this snack is a symbolic remnant of security and prosperity of the old peasant society, where silk was a much counted on commodity. Through making these flour pupae, I crafted myself a space to come closer to my grandmother as well as women of her days. By repeating this process all by myself day after day, I experienced physical and emotional fatigue. A repetitive job done alone is tedious and makes one feel entrapped and alienated. Especially when one loses one's community. This is my response to this work of labour. Would this also be the experience and the discontent of my grandmother and the women of her time? Even if it was so, they might simply choose just to endure as women then were so driven to care. Like my grandmother, I also resorted to external help. At some point, some women friends came over to re-live with me the lost food-making community. Around a table, we told each other stories and gossiped slightly while our hands were busy. By working together, women of an earlier time, supported and informed each other, brought insight and healing to each other while they "exploited" their own feminine labour. I love the food. I kept eating them while I was making them. But at the same time, I also found contentions in these tasty snack. The vivid image of pouring hot water over silkworm cocoons haunts me constantly. The sight of those twisting and turning tiny white bodies that eventually give in to our desire for pleasure and luxury; And those gentle hands that raised the caterpillars could be the same hands that took their lives without mercy. And the eggs in the recipe... In my grandmother's time, eggs were largely from free-ranged hens... To better represent her time, especial effort had to be made to seek out what now has become an expensive option to the common factory-produced commodity. And yet, even with my most earnest heart, I know what I have done is just a representation of the impressions of the traditions that my grandmother left behind in me as memory.
[Stroll down for English]
@ 新界東北藝術展The North East New Territories Art Show
材料:
坪輋撿來樹幹,外面來枝,包括洋紫荊,沙柳和不和知道的甚麼樹。隱形塗液、黑燈、包紮折枝的花布條、灰白泥膠, 坪輋照片特別包括與水有關的、毛冷。
洋紫荊是非香港土生植物,卻透過接枝在香港生根,, 成為香港市花. 洋紫荊是學術上是非原生, 但於香港, 這花就是能代表香港的原居民. 現正在坪輋爭取將土地留下的[非]原居民, 跟洋紫荊一樣, 也是一早透先他們來到這兒的社區, 接枝坪輋, , 在那兒殖下盤根,開墾農勤, 於是綠葉成蔭. 繁發的枝葉保護著那兒的像蝶兒脆弱的人情、生態、農林與沃土, 和萌生了自己的一切, 成為了坪輋的一部份, 如何再分原/非居民?
香港土地有價,不愛務農, 那兒主要由非/原居民組成的農業社區一直承受著因此而來的各種壓力和創傷, 只是邊城故事有誰會報導和見證, 於是我們以前總是看不見, 直至龐大的東北發展大綱出爐, 引發了村民的連串反響, 也吸引了我們對坪輋的注意,如這裝置在黑光亮起時, 才讓我們看到那兒隱藏著的詛咒和堅持。影響著那兒的生態、經濟及社群的,包括那些導致農業不濟和社區褪色的,將溪流渠化和水位下降的政府工程,和為該區迎接大型展的大型水庫和堆田區的建築, 黑光也闖出了坪輋在頑抭之中, 豐富了自己的文化和生命力, 還引來了由掛在樹枝代表著外面來的關心和援手的毛線.
放在一角的毛線, 是讓來賓以手指打毛線, 親手編織出他們到坪輋的支持, 取替原來的單薄.