Thẻ: sách tiếng trung có pinyin

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

青春片，就是以青春为题材的电影或电视剧，大多是关于青春时期校园里的爱情故事，以及学生们离开校园后的生活。

最近几年，青春题材的电影在中国越来越受欢迎。其中最为人熟知的有：2010年的《老男孩》，2011年的《那些年我们一起追过的女孩》，2013年的《致我们终将逝去的青春》、《小时代》，2014年的《同桌的你》、《匆匆那年》、《北京爱情故事》，还有今年的《何以笙箫默》和《左耳》。凭借巨星效应和铺天盖地的前期宣传，这些电影总是还没上映就引起了全社会的关注。

其实青春片的故事情节比较简单，拍摄手法没什么特别，拍摄成本也远没有动作片那么高。但是因为青春片中的场景很容易让观众产生共鸣，回忆起自己的青春时代和初恋情人，所以中国的80后（也就是1980年以后出生的人），甚至90后，都很喜欢和恋人或者朋友一起去影院看青春片。

1980年9月，中国政府发表了一封公开信，主要内容是“提倡一对夫妇只生育一个孩子”。后来，提议变成了强制。这就是中国的计划生育政策。80后相对于他们的父母来说，从小生活条件比较好，能够接受更好的教育，接触到更多的新鲜事物，所以有更值得怀念的青春。而现在，80后们都已经走入社会，承受着工作和生活的种种压力。下了班坐在电影院里怀念自己的青春校园生活，对他们来说无疑是一种很好的减压方式。至于电影本身是不是优秀，已经不是那么重要了。

最后，请大家欣赏一首我很喜欢的歌，是电影《匆匆那年》的同名主题曲，由王菲演唱，希望你们喜欢。

匆匆那年（电影《匆匆那年》主题曲）
作词：林夕
作曲：梁翘柏
演唱：王菲

匆匆那年我们 究竟说了几遍 再见之后再拖延
可惜谁有没有 爱过不是一场 七情上面的雄辩
匆匆那年我们 一时匆忙撂下 难以承受的诺言
只有等别人兑现

不怪那吻痕还 没积累成茧
拥抱着冬眠也没能 羽化再成仙
不怪这一段情 没空反复再排练
是岁月宽容恩赐 反悔的时间

如果再见不能红着眼 是否还能红着脸
就像那年匆促 刻下永远一起 那样美丽的谣言
如果过去还值得眷恋 别太快冰释前嫌
谁甘心就这样 彼此无挂也无牵
我们要互相亏欠 要不然凭何怀缅

匆匆那年我们 见过太少世面 只爱看同一张脸
那么莫名其妙 那么讨人欢喜 闹起来又太讨厌
相爱那年活该 匆匆因为我们 不懂顽固的诺言
只是分手的前言

不怪那天太冷 泪滴水成冰
春风也一样没 吹进凝固的照片
不怪每一个人 没能完整爱一遍
是岁月善意落下 残缺的悬念

如果再见不能红着眼 是否还能红着脸
就像那年匆促 刻下永远一起 那样美丽的谣言
如果过去还值得眷恋 别太快冰释前嫌
谁甘心就这样 彼此无挂也无牵

如果再见不能红着眼 是否还能红着脸
就像那年匆促 刻下永远一起 那样美丽的谣言
如果过去还值得眷恋 别太快冰释前嫌
谁甘心就这样 彼此无挂也无牵
我们要互相亏欠
我们要藕断丝连

青春片，就是以青春為題材的電影或電視劇，大多是關於青春時期校園裡的愛情故事，以及學生們離開校園後的生活。

最近幾年，青春題材的電影在中國越來越受歡迎。其中最為人熟知的有：2010年的《老男孩》，2011年的《那些年我們一起追過的女孩》，2013年的《致我們終將逝去的青春》、《小時代》，2014年的《同桌的你》、《匆匆那年》、《北京愛情故事》，還有今年的《何以笙簫默》和《左耳》。憑藉巨星效應和鋪天蓋地的前期宣傳，這些電影總是還沒上映就引起了全社會的關注。

其實青春片的故事情節比較簡單，拍攝手法沒什麼特別，拍攝成本也遠沒有動作片那麼高。但是因為青春片中的場景很容易讓觀眾產生共鳴，回憶起自己的青春時代和初戀情人，所以中國的80後（也就是1980年以後出生的人），甚至90後，都很喜歡和戀人或者朋友一起去影院看青春片。

1980年9月，中國政府發表了一封公開信，主要內容是“提倡一對夫婦只生育一個孩子”。後來，提議變成了強制。這就是中國的計劃生育政策。 80後相對於他們的父母來說，從小生活條件比較好，能夠接受更好的教育，接觸到更多的新鮮事物，所以有更值得懷念的青春。而現在，80後們都已經走入社會，承受著工作和生活的種種壓力。下了班坐在電影院裡懷念自己的青春校園生活，對他們來說無疑是一種很好的減壓方式。至於電影本身是不是優秀，已經不是那麼重要了。

最後，請大家欣賞一首我很喜歡的歌，是電影《匆匆那年》的同名主題曲，由王菲演唱，希望你們喜歡。

匆匆那年（電影《匆匆那年》主題曲）
作詞：林夕
作曲：梁翹柏
演唱：王菲

匆匆那年我們 究竟說了幾遍 再見之後再拖延
可惜誰有沒有 愛過不是一場 七情上面的雄辯
匆匆那年我們 一時匆忙撂下 難以承受的諾言
只有等別人兌現

不怪那吻痕還 沒積累成繭
擁抱著冬眠也沒能 羽化再成仙
不怪這一段情 沒空反复再排練
是歲月寬容恩賜 反悔的時間

如果再見不能紅著眼 是否還能紅著臉
就像那年匆促 刻下永遠一起 那樣美麗的謠言
如果過去還值得眷戀 別太快冰釋前嫌
誰甘心就這樣 彼此無掛也無牽
我們要互相虧欠 要不然憑何懷緬

匆匆那年我們 見過太少世面 只愛看同一張臉
那麼莫名其妙 那麼討人歡喜 鬧起來又太討厭
相愛那年活該 匆匆因為我們 不懂頑固的諾言
只是分手的前言

不怪那天太冷 淚滴水成冰
春風也一樣沒 吹進凝固的照片
不怪每一個人 沒能完整愛一遍
是歲月善意落下 殘缺的懸念

如果再見不能紅著眼 是否還能紅著臉
就像那年匆促 刻下永遠一起 那樣美麗的謠言
如果過去還值得眷戀 別太快冰釋前嫌
誰甘心就這樣 彼此無掛也無牽

如果再見不能紅著眼 是否還能紅著臉
就像那年匆促 刻下永遠一起 那樣美麗的謠言
如果過去還值得眷戀 別太快冰釋前嫌
誰甘心就這樣 彼此無掛也無牽
我們要互相虧欠
我們要藕斷絲連

Qīngchūn piàn, jiùshì yǐ qīngchūn wèi tícái de diànyǐng huò diànshìjù, dàduō shì guānyú qīngchūn shíqí xiàoyuán lǐ de àiqíng gùshì, yǐjí xuéshēngmen líkāi xiàoyuán hòu de shēnghuó.

Zuìjìn jǐ nián, qīngchūn tícái de diànyǐng zài zhōngguó yuè lái yuè shòu huānyíng. Qízhōng zuìwéi rén shúzhī de yǒu:2010 Nián de “lǎo nánhái”,2011 nián de “nàxiē nián wǒmen yīqǐ zhuīguò de nǚhái”,2013 nián de “zhì wǒmen zhōng jiāng shìqù de qīngchūn”,“xiǎo shídài”,2014 nián de “tóng zhuō de nǐ”,“cōngcōng nà nián”,“běijīng àiqíng gùshì”, hái yǒu jīnnián de “héyǐ shēng xiāo mò” hé “zuǒ ěr”. Píngjiè jùxīng xiàoyìng hé pūtiāngàidì de qiánqí xuānchuán, zhèxiē diànyǐng zǒng shì hái méi shàngyìng jiù yǐnqǐle quán shèhuì de guānzhù.

Qíshí qīngchūn piàn de gùshì qíngjié bǐjiào jiǎndān, pāishè shǒufǎ méishénme tèbié, pāishè chéngběn yě yuǎn méiyǒu dòngzuò piàn nàme gāo. Dànshì yīnwèi qīngchūn piàn zhōng de chǎngjǐng hěn róngyì ràng guānzhòng chǎnshēng gòngmíng, huíyì qǐ zìjǐ de qīngchūn shídài hé chūliàn qíngrén, suǒyǐ zhōngguó de 80 hòu (yě jiùshì 1980 nián yǐhòu chūshēng de rén), shènzhì 90 hòu, dōu hěn xǐhuān hé liànrén huòzhě péngyǒu yīqǐ qù yǐngyuàn kān qīngchūn piàn.

1980 Nián 9 yuè, zhōngguó zhèngfǔ fābiǎole yī fēng gōngkāixìn, zhǔyào nèiróng shì “tíchàng yī duì fūfù zhǐ shēngyù yīgè háizi”. Hòulái, tíyì biàn chéngle qiángzhì. Zhè jiùshì zhōngguó de jìhuà shēngyù zhèngcè.80 Hòu xiāngduì yú tāmen de fùmǔ lái shuō, cóngxiǎo shēnghuó tiáojiàn bǐjiào hǎo, nénggòu jiēshòu gèng hǎo de jiàoyù, jiēchù dào gèng duō de xīnxiān shìwù, suǒyǐ yǒu gèng zhídé huáiniàn de qīngchūn. Ér xiànzài,80 hòumen dōu yǐjīng zǒu rù shèhuì, chéngshòuzhe gōngzuò hé shēnghuó de zhǒngzhǒng yālì. Xiàle bān zuò zài diànyǐngyuàn lǐ huáiniàn zìjǐ de qīngchūn xiàoyuán shēnghuó, duì tāmen lái shuō wúyí shì yī zhǒng hěn hǎo de jiǎn yā fāngshì. Zhìyú diànyǐng běnshēn shì bùshì yōuxiù, yǐjīng bùshì nàme zhòngyàole.

Zuìhòu, qǐng dàjiā xīnshǎng yī shǒu wǒ hěn xǐhuān de gē, shì diànyǐng “cōngcōng nà nián” de tóngmíng zhǔtí qū, yóu wángfēi yǎnchàng, xīwàng nǐmen xǐhuān.

Cōngcōng nà nián (diànyǐng “cōngcōng nà nián” zhǔtí qū)
zuòcí: Línxī
zuòqǔ: Liángqiàobǎi
yǎnchàng: Wángfēi

cōngcōng nà nián wǒmen jiùjìng shuōle jǐ biàn zàijiàn zhīhòu zài tuōyán
kěxí shéi yǒu méiyǒu àiguò bu shì yī chǎng qī qíng shàngmiàn de xióngbiàn
cōngcōng nà nián wǒmen yīshí cōngmáng liào xià nányǐ chéngshòu de nuòyán
zhǐyǒu děng biérén duìxiàn

bù guài nà wěn hén hái méi jīlěi chéng jiǎn
yǒngbàozhe dōngmián yě méi néng yǔhuà zài chéng xiān
bù guài zhè yīduàn qíng méi kōng fǎnfù zài páiliàn
shì suìyuè kuānróng ēncì fǎnhuǐ de shíjiān

rúguǒ zàijiàn bùnéng hóng zhuóyǎn shìfǒu hái néng hóngzhe liǎn
jiù xiàng nà nián cōngcù kèxià yǒngyuǎn yīqǐ nàyàng měilì de yáoyán
rúguǒ guòqù hái zhídé juànliàn bié tài kuài bīngshì qiánxián
shéi gānxīn jiù zhèyàng bǐcǐ wú guà yě wú qiān
wǒmen yào hùxiāng kuīqiàn yào bùrán píng hé huái miǎn

cōngcōng nà nián wǒmen jiànguò tài shǎo shìmiàn zhǐ ài kàn tóngyī zhāng liǎn
nàme mòmíngqímiào nàme tǎo rén huānxǐ nào qǐlái yòu tài tǎoyàn
xiāng’ài nà nián huógāi cōngcōng yīnwèi wǒmen bù dǒng wángù de nuòyán
zhǐshì fēnshǒu de qiányán

bù guài nèitiān tài lěng lèi dīshuǐchéngbīng
chūnfēng yě yīyàng méi chuī jìn nínggù de zhàopiàn
bù guài měi yīgè rén méi néng wánzhěng ài yībiàn
shì suìyuè shànyì luòxià cánquē de xuánniàn

rúguǒ zàijiàn bùnéng hóng zhuóyǎn shìfǒu hái néng hóngzhe liǎn
jiù xiàng nà nián cōngcù kèxià yǒngyuǎn yīqǐ nàyàng měilì de yáoyán
rúguǒ guòqù hái zhídé juànliàn bié tài kuài bīngshì qiánxián
shéi gānxīn jiù zhèyàng bǐcǐ wú guà yě wú qiān

rúguǒ zàijiàn bùnéng hóng zhuóyǎn shìfǒu hái néng hóngzhe liǎn
jiù xiàng nà nián cōngcù kèxià yǒngyuǎn yīqǐ nàyàng měilì de yáoyán
rúguǒ guòqù hái zhídé juànliàn bié tài kuài bīngshì qiánxián
shéi gānxīn jiù zhèyàng bǐ cǐ wú guà yě wú qiān
wǒmen yào hùxiāng kuīqiàn
wǒmen yào ǒuduànsīlián

‘Qīngchūn films’ are films or TV shows that employ ‘youth/youthfulness/teen’ as a theme. Most are are stories about young love on campus, as well as student life off-campus.

In recent years, ‘teen-themed’ films have become more and more popular in China. Among these, the most well known include: ‘Old Boys’ in 2010, ‘You Are The Apple Of My Eye’ in 2011, ‘So Young’ and ‘Tiny Times’ in 2013, ‘My Old Classmate’, ‘Fleet of Time’, and ‘Beijing Love Story’ from 2014, and also this year’s ‘My Sunshine’ and ‘The Left Ear’ (2015). Thanks to the effect of superstars, and early-stage publicity that ‘blankets the sky and covers the earth’, these films always receive attention from the entire community before even being released.

In reality, the plots of ‘qingchun films’ are relatively simple, the cinematography is nothing special, and the production costs are by far from the costs of making an action movie. But because the scenarios of qingchun films easily create a sympathetic response in the viewers, causing them to recall their first love of their youth, so the post ‘80’s (i.e. those born since the 1980’s), even the post 90’s, both like to with their sweethearts or friends to the cinema to watch qingchun films.

In September of 1980, the Chinese government issued an open letter the main content of which was to advocate every couple to only have one child. Later the suggestion became compulsion. This is the Chinese family planning policy.

For the post 80 generation, in comparison with their parents, from a young age their living conditions were relatively good, they could receive better education, they could have more contact with fresher/newer things so for them there is more value in reminiscing about their youth. And now, the post 80 generation has already become part of society and has to bear all sorts of pressure from work and life. To knock off work and then reminisce about the campus life of their youth is without doubt a way for them to reduce this pressure. As for the quality of the films this is no longer of importance.

生词 – New Vocabulary

青春 – qīngchūn (n) 1. youth 2. youthfulness
题材 – tícái (n) subject matter; theme
最为 – zuìwéi (adv) [used before disyllabic adjectives or verbs] most; the most
凭借 – píngjiè (v) 1. rely on; depend on 2. by means of 3. thanks to
巨星 – jùxīng (n) 1. [astrology] giant star 2. superstar
效应 – xiàoyìng (n) (physical or chemical) effect
宣传 – xuānchuán (v) disseminate; propagate (n) propaganda
上映 – shàngyìng (v) show/screen a film; screen
情节 – qíngjié (n) 1. plot 2. circumstances
拍摄 – pāishè (v) to film; to shoot (a picture)
成本 – chéngběn (n) (net) cost

成语 – Idioms

扑天盖地 – pūtiān-gàidì (idiom) blot out the sky and cover up the earth; blanket everything

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

每年六月的时候，我都会梦见高考，有时候梦见自己忘了带准考证，有时候梦见自己忘了带笔，梦中的我很着急，一直哭，然后就醒了。和老同学聊起来，发现不止我一个人梦见高考。对于我们来说，高考是无法磨灭的青春记忆的一部分。

来美国之后，我在一所私立女子高中教汉语，很多学生在为申请大学做准备，偶尔她们也会问我，中国学生怎样才能进入大学，要准备哪些材料。有一次，我就专门准备了一节课。和她们谈谈中国的高考。

在中国，小学一般是五年或者六年，中学分为初中三年和高中三年。高考常常在高三的六月举行，每年只有一次。错过了，或者说失败了，只能明年六月再来。所以高中生们都把它称作“黑色的六月”。

和美国孩子不一样，在中国考大学不需要推荐信，也不需要申请信。大部分只需要高考成绩。在这种压力下，很多学校都让老师们在高一、高二的时候把高考要考的东西全部教完。高三一年，老师们主要就组织学生复习，模拟考试。

因为高考竞争激烈，所以很多学生除了在学校努力学习，还在校外读补习班。有一部电影反映了高考学生、老师们的生活状态，感兴趣的朋友们可以找来看看：《青春派》。YouTube上就能找到。

如果有一些特长，比如美术、音乐、舞蹈、乐器、体育等等，就可以稍微轻松一些，大学对他们的高考成绩要求相对低一些。

这两年，中国的高考也在改革，几个大学联合起来，提前招生，面试等等。少数优秀学生可以走这条路，这些学生一般需要校长的推荐信。

在中国，如果你有北京户口，考北京大学、清华大学，就会比其他地方的人考这些大学容易一些。因为北京的大学在北京当地招的学生人数更多，这样录取的分数也就更低。所以，来自不同的省的学生考同一所大学的难度是不一样的。

这也是为什么很多人一定要去北京上海这些地方工作、买房子，是为了拿这些地方的户口，为了孩子将来能接受更好的教育。

从这个角度来看，高考的确有一些不公平的地方。但是，对于很多普通人来说，高考已经是比较公平的了，只要高考考得好，无论你出生在什么样的家庭，都有机会进入中国一流的大学学习。

每年六月的時候，我都會夢見高考，有時候夢見自己忘了帶准考證，有時候夢見自己忘了帶筆，夢中的我很著急，一直哭，然後就醒了。和老同學聊起來，發現不止我一個人夢見高考。對於我們來說，高考是無法磨滅的青春記憶的一部分。

來美國之後，我在一所私立女子高中教漢語，很多學生在為申請大學做準備，偶爾她們也會問我，中國學生怎樣才能進入大學，要準備哪些材料。有一次，我就專門準備了一節課。和她們談談中國的高考。

在中國，小學一般是五年或者六年，中學分為初中三年和高中三年。高考常常在高三的六月舉行，每年只有一次。錯過了，或者說失敗了，只能明年六月再來。所以高中生們都把它稱作“黑色的六月”。

和美國孩子不一樣，在中國考大學不需要推薦信，也不需要申請信。大部分只需要高考成績。在這種壓力下，很多學校都讓老師們在高一、高二的時候把高考要考的東西全部教完。高三一年，老師們主要就組織學生復習，模擬考試。

因為高考競爭激烈，所​​以很多學生除了在學校努力學習，還在校外讀補習班。有一部電影反映了高考學生、老師們的生活狀態，感興趣的朋友們可以找來看看：《青春派》。 YouTube上就能找到。

如果有一些特長，比如美術、音樂、舞蹈、樂器、體育等等，就可以稍微輕鬆一些，大學對他們的高考成績要求相對低一些。

這兩年，中國的高考也在改革，幾個大學聯合起來，提前招生，面試等等。少數優秀學生可以走這條路，這些學生一般需要校長的推薦信。

在中國，如果你有北京戶口，考北京大學、清華大學，就會比其他地方的人考這些大學容易一些。因為北京的大學在北京當地招的學生人數更多，這樣錄取的分數也就更低。所以，來自不同的省的學生考同一所大學的難度是不一樣的。

這也是為什麼很多人一定要去北京上海這些地方工作、買房子，是為了拿這些地方的戶口，為了孩子將來能接受更好的教育。

從這個角度來看，高考的確有一些不公平的地方。但是，對於很多普通人來說，高考已經是比較公平的了，只要高考考得好，無論你出生在什麼樣的家庭，都有機會進入中國一流的大學學習。

Měinián liù yuè de shíhòu, wǒ dõuhuì mèng jiàn gāokǎo, yǒu shíhòu mèng jiàn zìjǐ wàngle dài zhǔn kǎozhèng, yǒu shíhòu mèng jiàn zìjǐ wàngle dài bǐ, mèng zhōng de wǒ hěn zhāojí, yīzhí kū, ránhòu jiù xǐngle. Hé lǎo tóngxué liáo qǐlái, fāxiàn bùzhǐ wǒ yīgè rén mèng jiàn gāokǎo. Duìyú wǒmen lái shuō, gāokǎoshì wúfǎ mómiè de qīngchūn jìyì de yībùfèn.

Lái měiguó zhīhòu, wǒ zài yī suǒ sīlì nǚzǐ gāozhōng jiào hànyǔ, hěnduō xuéshēng zài wèi shēnqǐng dàxué zuò zhǔnbèi, ǒu’ěr tāmen yě huì wèn wǒ, zhōngguó xuéshēng zěnyàng cáinéng jìnrù dàxué, yào zhǔnbèi nǎxiē cáiliào. Yǒuyīcì, wǒ jiù zhuānmén zhǔnbèile yī jié kè. Hé tāmen tán tán zhōngguó de gāokǎo.

Zài zhōngguó, xiǎoxué yībān shì wǔ nián huòzhě liù nián, zhōngxué fēn wéi chū zhòng sān nián hé gāo zhòng sān nián. Gāokǎo chángcháng zài gāosān de liù yuè jǔxíng, měinián zhǐyǒu yīcì. Cuòguòle, huòzhě shuō shībàile, zhǐ néng míngnián liù yuè zàilái. Suǒyǐ gāozhōng shēngmen dōu bǎ tā chēng zuò “hēisè de liù yuè”.

Hé měiguó háizi bù yīyàng, zài zhōngguó kǎo dàxué bù xūyào tuījiàn xìn, yě bù xūyào shēnqǐng xìn. Dà bùfèn zhǐ xūyào gāokǎo chéngjī. Zài zhè zhǒng yālì xià, hěnduō xuéxiào dōu ràng lǎoshīmen zài gāo yī, gāo’èr de shíhòu bǎ gāokǎo yào kǎo de dōngxī quánbù jiào wán. Gāo sānyī nián, lǎoshīmen zhǔyào jiù zǔzhī xuéshēng fùxí, mónǐ kǎo shì.

Yīnwèi gāokǎo jìngzhēng jīliè, suǒyǐ hěnduō xuéshēng chúle zài xuéxiào nǔlì xuéxí, hái zài xiàowài dú bǔxí bān. Yǒu yī bù diànyǐng fǎnyìngle gāokǎo xuéshēng, lǎoshīmen de shēnghuó zhuàngtài, gǎn xìngqù de péngyǒumen kěyǐ zhǎo lái kàn kàn:“Qīngchūn pài”.YouTube shàng jiù néng zhǎodào.

Rúguǒ yǒu yīxiē tècháng, bǐrú měishù, yīnyuè, wǔdǎo, yuèqì, tǐyù děng děng, jiù kěyǐ shāowéi qīngsōng yīxiē, dàxué duì tāmen de gāokǎo chéngjī yāoqiú xiāngduì dī yīxiē.

Zhè liǎng nián, zhōngguó de gāokǎo yě zài gǎigé, jǐ gè dàxué liánhé qǐlái, tíqián zhāoshēng, miànshì děng děng. Shǎoshù yōuxiù xuéshēng kěyǐ zǒu zhè tiáo lù, zhèxiē xuéshēng yībān xūyào xiàozhǎng de tuījiàn xìn.

Zài zhōngguó, rúguǒ nǐ yǒu běijīng hùkǒu, kǎo běijīng dàxué, qīnghuá dàxué, jiù huì bǐ qítā dìfāng de rén kǎo zhèxiē dàxué róngyì yīxiē. Yīnwèi běijīng de dàxué zài běijīng dāngdì zhāo de xuéshēng rénshù gèng duō, zhèyàng lùqǔ de fēnshù yě jiù gèng dī. Suǒyǐ, láizì bùtóng de shěng de xuéshēng kǎo tóngyī suǒ dàxué de nándù shì bù yīyàng de.

Zhè yěshì wèishéme hěnduō rén yīdìng yào qù běijīng shànghǎi zhèxiē dìfāng gōngzuò, mǎi fángzi, shì wèile ná zhèxiē dìfāng de hùkǒu, wèile háizi jiānglái néng jiēshòu gèng hǎo de jiàoyù.

Cóng zhège jiǎodù lái kàn, gāokǎo díquè yǒu yīxiē bù gōngpíng de dìfāng. Dànshì, duìyú hěnduō pǔtōng rén lái shuō, gāokǎo yǐjīng shì bǐjiào gōngpíng dele, zhǐyào gāokǎo kǎo dé hǎo, wúlùn nǐ chūshēng zài shénme yàng de jiātíng, dōu yǒu jīhuì jìnrù zhōngguó yīliú de dàxué xuéxí.

Every year in June I always dream about the ‘gaokao’. Sometimes I dream that I forgot to take my (certificate giving me) permission to take the ‘gaokao’, sometimes I dream about forgetting to take a pen. The ‘me’ in the dream is always anxious, always crying… then I wake up. If I chat with former fellow students I discover that it’s not just me that dreams about the ‘gaokao’. For us, the ‘gaokao’ is a part of our youth that can’t be wiped from our memory.

After coming to America I taught Chinese at a private girls’ high school. Many students there make preparations for applying for university. Sometimes they would ask me, what Chinese students have to do to enter university, what material do they have to prepare? Once I prepared a special lesson in which I discussed the Chinese ‘gaokao’ with them.

In China primary school generally is five or six years while high school is divided into two – three years junior high school and three years senior high school. ‘Gaokao’ is always held only once a year in June of the third year of senior high. If you miss it, in other words, fail, you have no choice but to do it again the following year. So junior high school students call it ‘black June’.
Unlike American children, in China, to take a university entrance examination, one doesn’t need a letter of recommendation nor does one need to write an application; in general one just needs success in the ‘gaokao’. Under this sort of pressure, many students in first and second year of senior high school have their teachers go over what will be examined in the ‘gaokao’ in full. Then in third year the teacher will mainly organise the students’ study and give them mock exams.

Because the competition for the ‘kaokao’ is so intense, many students not only study hard at school but they study at cram schools. There is a movie which reflects the situation of students and teachers. Anyone out there interested can find the film by searching for ‘青春派’. It can be found on YouTube. Those with a special ability, such as in art, music, dance, a musical instrument or sport can relax a little as the ‘gaokao’ requirements for these students at university is a little lower.

Over the last few years China’s ‘gaokao’ has been going through a change and several universities together have enrolled students in advance and given interviews. A small number of outstanding students can follow this path but in general these students need a letter or recommendation from their headmaster.

For those with a Beijing ‘hukou’, it’s slightly easier for them to gain admittance to Peking University or Qinghua University than those students from other areas. Because Beijing universities recruit higher numbers of students from the local area, the test score for admission is lower for them. So the difficulty of entering the same university is not the same for students coming from different provinces.

This is the reason many people absolutely want to move to Shanghai or Beijing to work and buy an apartment and thus receive the ‘hukou’ for these places. So that their children in the future will receive a better education.

Looking at it from this point of view the ‘gaokao’ does indeed have some aspects which aren’t fair. But for many ordinary people the ‘gaokao’ is relatively fair. You only need to perform well in the ‘gaokao’ and it doesn’t matter into what sort of family you were born, you have the opportunity to study at China’s top universities.

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

记得大学毕业后，第一次走上讲台，面对外国学生，我做了一份小小的调查表，了解他们的年龄、爱好、家长联系方式等等。当把表格都收上来的时候，发现即使是出生在同一年的学生，年龄也不一样。有的十四岁，有的十三岁。我很好奇：明明是出生在同一年，为什么年龄不一样？

后来，我问了一下，才知道因为有的学生生日还没过，所以是十三岁，有的生日已经过了，所以大一岁。由此我明白了，原来他们计算年龄是按照具体的生日那一天来算的。

中国人有“虚岁”和“周岁”两种不同的年龄计算方法。在我的家乡，我们很少按照生日来计算，都是按照出生的年份。比如，我是1988年出生的，今年是2015年，所以我虚岁是28岁，周岁是27岁。每过完一个春节，年龄就会增加一岁。

为什么会有“虚岁”的说法呢？因为很多中国人觉得在母亲身体里的那一段时间也应该算作年龄的一部分。虽然母亲怀孕不到一年，但是也有近十个月，所以算上这一年，就有了“虚岁”之说。刚出生的宝宝虚岁就是一岁，如果宝宝在春节前出生，过完春节，虚岁就是两岁了。

在中国，很少有人直接问对方年龄。无论是同龄人之间，还是长辈问晚辈。大部分时候，大家问的都是：你属什么？然后通过对方的外貌估计一下大约多少岁，根据属相算出具体的年龄。属相也叫生肖，十二生肖分别是十二种动物：鼠牛虎兔、龙蛇马羊、猴鸡狗猪。一轮是十二年。如果对方和自己年龄相差不大，算起来就更容易了。比如我妈妈属羊，我爸爸属马，我爸爸就比我妈妈大一岁。我属龙，我妹妹属羊，我比我妹妹大三岁。我妹妹和我妈妈都属羊，我妈妈比我妹妹大两轮，也就是大二十四岁。

这招对外国朋友可能不太管用，我常常看不出对方的年龄。我的同事是美国人，西班牙后裔，我一直以为她三十岁左右，有一天聊起她的妹妹，才知道原来比她小两岁的妹妹都已经四十五岁了。想必外国朋友看中国人也差不多。

因为我在女子高中工作，有一次我去附近的超市买东西，超市收银处的帅小伙问我是不是任教女校的学生。我说：不是，我是中文老师。他问：你多大？我笑了笑，说：二十七岁。然后他就惊呆了。

关于年龄，你遇到过什么有趣的事情吗？欢迎和我们分享。

記得大學畢業後，第一次走上講台，面對外國學生，我做了一份小小的調查表，了解他們的年齡、愛好、家長聯繫方式等等。當把表格都收上來的時候，發現即使是出生在同一年的學生，年齡也不一樣。有的十四歲，有的十三歲。我很好奇：明明是出生在同一年，為什麼年齡不一樣？

後來，我問了一下，才知道因為有的學生生日還沒過，所以是十三歲，有的生日已經過了，所以大一歲。由此我明白了，原來他們計算年齡是按照具體的生日那一天來算的。

中國人有“虛歲”和“周歲”兩種不同的年齡計算方法。在我的家鄉，我們很少按照生日來計算，都是按照出生的年份。比如，我是1988年出生的，今年是2015年，所以我虛歲是28歲，周歲是27歲。每過完一個春節，年齡就會增加一歲。

為什麼會有“虛歲”的說法呢？因為很多中國人覺得在母親身體裡的那一段時間也應該算作年齡的一部分。雖然母親懷孕不到一年，但是也有近十個月，所以算上這一年，就有了“虛歲”之說。剛出生的寶寶虛歲就是一歲，如果寶寶在春節前出生，過完春節，虛歲就是兩歲了。

在中國，很少有人直接問對方年齡。無論是同齡人之間，還是長輩問晚輩。大部分時候，大家問的都是：你屬什麼？然後通過對方的外貌估計一下大約多少歲，根據屬相算出具體的年齡。屬相也叫生肖，十二生肖分別是十二種動物：鼠牛虎兔、龍蛇馬羊、猴雞狗豬。一輪是十二年。如果對方和自己年齡相差不大，算起來就更容易了。比如我媽媽屬羊，我爸爸屬馬，我爸爸就比我媽媽大一歲。我屬龍，我妹妹屬羊，我比我妹妹大三歲。我妹妹和我媽媽都屬羊，我媽媽比我妹妹大兩輪，也就是大二十四歲。

這招對外國朋友可能不太管用，我常常看不出對方的年齡。我的同事是美國人，西班牙後裔，我一直以為她三十歲左右，有一天聊起她的妹妹，才知道原來比她小兩歲的妹妹都已經四十五歲了。想必外國朋友看中國人也差不多。

因為我在女子高中工作，有一次我去附近的超市買東西，超市收銀處的帥小伙問我是不是任教女校的學生。我說：不是，我是中文老師。他問：你多大？我笑了笑，說：二十七歲。然後他就驚呆了。

關於年齡，你遇到過什麼有趣的事情嗎？歡迎和我們分享。

Jìdé dàxué bìyè hòu, dì yīcì zǒu shàng jiǎngtái, miàn duì wàiguó xuéshēng, wǒ zuòle yī fèn xiǎo xiǎo de diàochá biǎo, liǎojiě tāmen de niánlíng, àihào, jiāzhǎng liánxì fāngshì děng děng. Dāng bǎ biǎogé dōu shōu shànglái de shíhòu, fāxiàn jíshǐ shì chūshēng zài tóngyī nián de xuéshēng, niánlíng yě bù yīyàng. Yǒu de shísì suì, yǒu de shísān suì. Wǒ hěn hàoqí: Míngmíng shì chūshēng zài tóngyī nián, wèishéme niánlíng bù yīyàng?

Hòulái, wǒ wènle yīxià, cái zhīdào yīnwèi yǒu de xuéshēng shēngrì hái méiguò, suǒyǐ shì shísān suì, yǒu de shēngrì yǐjīngguòle, suǒyǐ dà yī suì. Yóu cǐ wǒ míngbáile, yuánlái tāmen jìsuàn niánlíng shì ànzhào jùtǐ de shēngrì nà yītiān lái suàn de.

Zhōngguó rén yǒu “xūsuì” hé “zhōusuì” liǎng zhǒng bùtóng de niánlíng jìsuàn fāngfǎ. Zài wǒ de jiāxiāng, wǒmen hěn shǎo ànzhào shēngrì lái jìsuàn, dōu shì ànzhào chūshēng de niánfèn. Bǐrú, wǒ shì 1988 nián chūshēng de, jīnnián shì 2015 nián, suǒyǐ wǒ xūsuì shì 28 suì, zhōusuì shì 27 suì. Měiguò wán yīgè chūnjié, niánlíng jiù huì zēngjiā yī suì.

Wèishéme huì yǒu “xūsuì” de shuōfǎ ne? Yīnwèi hěnduō zhōngguó rén juédé zài mǔqīn shēntǐ lǐ dì nà yīduàn shíjiān yě yīnggāi suàn zuò niánlíng de yībùfèn. Suīrán mǔqīn huáiyùn bù dào yī nián, dànshì yěyǒu jìn shí gè yuè, suǒyǐ suàn shàng zhè yī nián, jiù yǒule “xūsuì” zhī shuō. Gāng chūshēng de bǎobǎo xūsuì jiùshì yī suì, rúguǒ bǎobǎo zài chūnjié qián chūshēng,guò wán chūnjié, xūsuì jiùshì liǎng suìle.

Zài zhōngguó, hěn shǎo yǒurén zhíjiē wèn duìfāng niánlíng. Wúlùn shì tónglíng rén zhī jiān, háishì zhǎngbèi wèn wǎnbèi. Dà bùfèn shíhòu, dàjiā wèn de dōu shì: Nǐ shǔ shénme? Ránhòu tōngguò duìfāng de wàimào gūjì yīxià dàyuē duōshǎo suì, gēnjù shǔxiang suànchū jùtǐ de niánlíng. Shǔxiang yě jiào shēngxiào, shí’èr shēngxiào fēnbié shì shí’èr zhǒng dòngwù: Shǔ niúhǔ tù, lóng shé mǎ yáng, hóu jī gǒu zhū. Yī lún shì shí’èr nián. Rúguǒ duìfāng hé zìjǐ niánlíng xiāngchà bù dà, suàn qǐlái jiù gèng róngyìle. Bǐrú wǒ māmā shǔ yáng, wǒ bàba shǔ mǎ, wǒ bàba jiù bǐ wǒ māmā dà yī suì. Wǒ shǔ lóng, wǒ mèimei shǔ yáng, wǒ bǐ wǒ mèimei dà sān suì. Wǒ mèimei hé wǒ māmā dōu shǔ yáng, wǒ māmā bǐ wǒ mèimei dà liǎng lún, yě jiùshì dà èrshísì suì.

Zhè zhāo duì wàiguó péngyǒu kěnéng bù tài guǎnyòng, wǒ chángcháng kàn bù chū duìfāng de niánlíng. Wǒ de tóngshì shì měiguó rén, xībānyá hòuyì, wǒ yīzhí yǐwéi tā sānshí suì zuǒyòu, yǒu yītiān liáo qǐ tā de mèimei, cái zhīdào yuánlái bǐ tā xiǎo liǎng suì de mèimei dōu yǐjīng sìshíwǔ suìle. Xiǎngbì wàiguó péngyǒu kàn zhòng guó rén yě chàbùduō.

Yīnwèi wǒ zài nǚzǐ gāozhōng gōngzuò, yǒu yī cì wǒ qù fùjìn de chāoshì mǎi dōngxī, chāoshì shōuyín chǔ de shuài xiǎohuǒ wèn wǒ shì bùshì rènjiào nǚ xiào de xuéshēng. Wǒ shuō: Bùshì, wǒ shì zhōngwén lǎoshī. Tā wèn: Nǐ duōdà? Wǒ xiàole xiào, shuō: Èrshíqī suì. Ránhòu tā jiù jīng dāile.

Guānyú niánlíng, nǐ yù dàoguò shèn me yǒuqù de shìqíng ma? Huānyíng hé wǒmen fēnxiǎng.

I remember that after graduating from university, the first time I was in front of a class, facing foreign students, I did a small survey to find out their ages, hobbies, how they contacted their parents, those sorts of things. Once I had collected all the forms I discovered that even if students were born in the same year their ages weren’t always the same. Some were fourteen, some were thirteen. I was really curious: clearly they were born in the same year, why weren’t they the same age?

Afterwards, after asking, I realised that it was because some of the students hadn’t had their birthday yet so they were thirteen while others had already had their birthday so they were a year older. From this I came to understand that it turns out that they calculated their age according to the actual day of their birthdate.

Chinese have two different methods of calculating age – ‘xusui’ and ‘zhousui’. In my hometown we very rarely calculate according to the day of birth; it’s always by the year of one’s birth. For example, I was born in 1988 and this year is 2015, so according to ‘xusui’ I’m 28, according to ‘shousui’ 27. Every time another Spring Festival (Chinese New Year) passes my age goes up by another year.

Why do we have the term ‘xusui’? Because many Chinese feel that the period of time spent in the mother’s body should be counted towards one’s age. Although the mother is not pregnant for a year, it’s still close to ten months so it’s calculated as a year, so we have this expression ‘xusui’. (1) A baby that has just been born is thus one year old. If the baby is born before Spring Festival, once Spring Festival is over it’s ‘xusui’ age is then two.

In Chinese few people will directly ask another’s age, regardless of whether similarly aged or whether it’s older people asking a younger generation. Most of the time everyone will ask ‘what Chinese zodiac sign are you?’ Then through the other person’s appearance one can estimate the person’s age and then according to their zodiac sign you can work out their actual age. ‘Shuxiang’ is also called ‘shengxiao’. The twelve signs of the zodiac are divided into twelve animals: rat, ox, tiger, rabbit, dragon, snake, horse, sheep, monkey, chicken, dog, pig. One cycle is twelve years. If the difference between the other person’s and your age is not great, it’s even easier to work out. If my mother is the year of the sheep and my father is the year of the horse then my father is one year older than my mother. I was born in the year of the dragon, my younger sister is year of the sheep, I’m three years older than my younger sister. Both my sister and my mother are year of the sheep. My mother is two cycles older than my sister, i.e. 24 years.

This trick is perhaps not as efficacious with foreigners; I often can’t tell their age. My colleague is American, ethnically Spanish. All along I thought she was around thirty years old. One day we were chatting about her younger sister and it was only then that I found out that actually her younger sister, who is two years younger than her, is already forty-five. I think it must be about the same for foreigners looking at Chinese.

Because I work at a senior high school for girls, I was once in a nearby supermarket shopping and the young chap at the check-out asked me whether I was a student at the school where I was teaching. I said: ‘no, I teach Chinese.’ He asked: ‘how old are you?’ I laughed and said: ‘Twenty seven’. After that he was stunned. What interesting things have you encountered to do with age? You’re welcome to share them with us.

———————————————————————-
Note:

My dictionary let me down here. On enquiry I found out that 讲台 is the spot for the teacher up the front of the class.

2. 属: It’s worth taking note of this word. It will inevitably come up in conversation. The construction with 属 is quite different from the English – ‘born in the year of’ so one should take particular notice of the way it’s used in a sentence. e.g. 你属什么？ = Which Chinese zodiac animal are you?

Interestingly enough, as a foreigner I used to think that Chinese were asking my zodiac sign through some superstition to do with what it might show about the sort of person I am. Now it seems that they probably just wanted to know how old I am.

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

日本人安藤百福在1958年发明了泡面。我一直觉得这是一项很伟大的发明。究竟是什么样的天才才能想出这样的主意？只需要开水和三分钟，一碗热腾腾的泡面就可以上桌了，还有什么能比这个更方便吗？

也正因为如此方便，泡面也叫做方便面。泡面的记忆可以追溯到中学时代，我在寄宿学校上学。每天晚上都有晚自习，下课回到宿舍已经是九点多了，大家都会泡上一碗泡面，边吃边聊。有时候时间宽裕，也会结伴去校外吃夜宵。但是大多数时候，都是泡面。现在的中学生条件好多了，想必吃泡面的不多了。

很多国家都有泡面。比如，菲律宾也有泡面，但菲律宾泡面和中国的不一样。中国的泡面常常有两到三包调料，一包油、一包酱料，还有一包是干的蔬菜。菲律宾的泡面常常只有一包调料。我在美国也吃过泡面，美国人叫它“杯面”，因为泡面是装在一个小杯子里面的。但是我最怀念的还是中国味道的泡面，种类多，味道也不错：有酸菜面、红烧牛肉面、海鲜面等等。

除了泡面，中国还有很多类似泡面的衍生产品，比如泡粉丝。很多人觉得泡粉丝更健康，因为泡面里面的面饼是油炸的，泡粉丝里面的粉丝不是。所以广告上都说：非油炸、更健康。还有干拌面。干拌面就是泡过面之后，把水倒了，把面捞出来拌酱料。也很好吃。

泡面闻起来很香在中国几乎是公认的，不过外国朋友不一定喜欢。如果你有在中国坐长途火车的经历，一定能在车厢看到不少人在吃泡面。闻起来香，其实吃起来不一定真的那么好吃。如果在家不赶时间的话，既使吃泡面，我还是会选择自己准备鸡蛋、青菜、肉类，做一份更有营养、更丰盛的泡面。

你吃过泡面吗？你们国家的泡面是怎样的？你觉得好吃吗？

日本人安藤百福在1958年發明了泡麵。我一直覺得這是一項很偉大的發明。究竟是什麼樣的天才才能想出這樣的主意？只需要開水和三分鐘，一碗熱騰騰的泡麵就可以上桌了，還有什麼能比這個更方便嗎？

也正因為如此方便，泡麵也叫做方便麵。泡麵的記憶可以追溯到中學時代，我在寄宿學校上學。每天晚上都有晚自習，下課回到宿舍已經是九點多了，大家都會泡上一碗泡麵，邊吃邊聊。有時候時間寬裕，也會結伴去校外吃夜宵。但是大多數時候，都是泡麵。現在的中學生條件好多了，想必吃泡麵的不多了。

很多國家都有泡麵。比如，菲律賓也有泡麵，但菲律賓泡麵和中國的不一樣。中國的泡麵常常有兩到三包調料，一包油、一包醬料，還有一包是乾的蔬菜。菲律賓的泡麵常常只有一包調料。我在美國也吃過泡麵，美國人叫它“杯麵”，因為泡麵是裝在一個小杯子裡面的。但是我最懷念的還是中國味道的泡麵，種類多，味道也不錯：有酸菜面、紅燒牛肉麵、海鮮面等等。

除了泡麵，中國還有很多類似泡麵的衍生產品，比如泡粉絲。很多人覺得泡粉絲更健康，因為泡麵裡面的麵餅是油炸的，泡粉絲裡面的粉絲不是。所以廣告上都說：非油炸、更健康。還有乾拌麵。乾拌面就是泡過面之後，把水倒了，把麵撈出來拌醬料。也很好吃。

泡麵聞起來很香在中國幾乎是公認的，不過外國朋友不一定喜歡。如果你有在中國坐長途火車的經歷，一定能在車廂看到不少人在吃泡麵。聞起來香，其實吃起來不一定真的那麼好吃。如果在家不趕時間的話，既使吃泡麵，我還是會選擇自己準備雞蛋、青菜、肉類，做一份更有營養、更豐盛的泡麵。

你吃過泡麵嗎？你們國家的泡麵是怎樣的？你覺得好吃嗎？

Rìběn rén ānténg bǎi fú zài 1958 nián fāmíngle pào miàn. Wǒ yīzhí juédé zhè shì yī xiàng hěn wěidà de fǎ míng. Jiùjìng shì shénme yàng de tiāncái cáinéng xiǎng chū zhèyàng de zhǔyì? Zhǐ xūyào kāishuǐ hé sān fēnzhōng, yī wǎn rè téngténg de pào miàn jiù kěyǐ shàng zhuōle, hái yǒu shenme néng bǐ zhège gèng fāngbiàn ma?

Yě zhèng yīnwèi rúcǐ fāngbiàn, pào miàn yě jiàozuò fāngbiànmiàn. Pào miàn de jìyì kěyǐ zhuīsù dào zhōngxué shídài, wǒ zài jìsù xuéxiào shàngxué. Měitiān wǎnshàng dõu yǒu wǎn zìxí, xiàkè huí dào sùshè yǐjīng shì jiǔ diǎn duōle, dàjiā dūhuì pào shàng yī wǎn pào miàn, biān chī biān liáo. Yǒu shíhòu shíjiān kuānyù, yě huì jiébàn qù xiàowài chī yèxiāo. Dànshì dà duōshù shíhòu, dōu shì pào miàn. Xiànzài de zhōngxuéshēng tiáojiàn hǎoduōle, xiǎngbì chī pào miàn de bù duōle.

Hěnduō guójiā dōu yǒu pào miàn. Bǐrú, fēilǜbīn yěyǒu pào miàn, dàn fēilǜbīn pào miàn hé zhōngguó de bù yīyàng. Zhōngguó de pào miàn chángcháng yǒu liǎng dào sān bāo tiáoliào, yī bāo yóu, yī bāo jiàng liào, hái yǒuyī bāo shì gàn de shūcài. Fēilǜbīn de pào miàn chángcháng zhǐyǒu yī bāo tiáoliào. Wǒ zài měiguó yě chīguò pào miàn, měiguó rén jiào tā “bēi miàn”, yīn wéi pào miàn shì zhuāng zài yīgè xiǎo bēizi lǐmiàn de. Dànshì wǒ zuì huáiniàn de háishì zhōngguó wèidào de pào miàn, zhǒnglèi duō, wèidào yě bùcuò: Yǒu suāncài miàn, hóngshāo niúròu miàn, hǎixiān miàn děng děng.

Chúle pào miàn, zhōngguó hái yǒu hěnduō lèisì pào miàn de yǎnshēng chǎnpǐn, bǐrú pào fěnsī. Hěnduō rén juédé pào fěnsī gèng jiànkāng, yīn wéi pào miàn lǐmiàn de miàn bǐng shì yóu zhá de, pào fěnsī lǐmiàn de fěnsī bùshì. Suǒyǐ guǎnggào shàng dõu shuō: Fēi yóu zhá, gèng jiànkāng. Hái yǒu gān bàn miàn. Gān bàn miàn jiùshì pàoguò miàn zhīhòu, bǎ shuǐ dàole, bǎ miàn lāo chū lái bàn jiàng liào. Yě hěn hào chī.

Pào miàn wén qǐlái hěn xiāng zài zhōngguó jīhū shì gōngrèn de, bùguò wàiguó péngyǒu bù yīdìng xǐhuān. Rúguǒ nǐ yǒu zài zhōngguó zuò chángtú huǒchē de jīnglì, yīdìng néng zài chēxiāng kàn dào bù shǎo rén zài chī pào miàn. Wén qǐlái xiāng, qíshí chī qǐlái bu yīdìng zhēn dì nàme hào chī. Rúguǒ zàijiā bù gǎn shíjiān dehuà, jì shǐ chī pào miàn, wǒ háishì huì xuǎnzé zìjǐ zhǔnbèi jīdàn, qīngcài, ròu lèi, zuò yī fèn gèng yǒu yíngyǎng, gèng fēngshèng de pào miàn.

Ando Momofuku of Japan invented instant noodles in 1958. I have always felt that this is a great invention. After all, what sort of genius do you have to be to come up with such an idea!? You just need boiling water and three minutes and a bowl of steaming hot noodles can be on the table. What could be more convenient?

Also because they are convenient like this, they are also called ‘convenient noodles’. My memories of instant noodles date back to my time at middle school when I studied at a boarding school. Every evening we had self study sessions and after returning to the dormitory after these sessions it would already be past nine o’clock. Everyone would cook up a bowl of noodles and chat and eat. Sometimes we might have plenty of time and we would go off campus to have a late-night snack but most of the time it would be instant noodles. Nowadays the conditions of middle school students are much better so probably not so many of them eat instant noodles any more.

Many countries have instant noodles. For example, the Philippines also has instant noodles but Philippine instant noodles and Chinese instant noodles are not the same. Chinese instant noodles usually have two to three packets of seasoning – one packet of oil, one packet of thick paste and one packet of dried vegetables. Philippine instant noodles usually only have one packet of seasoning. I’ve also eaten instant noodles in America. Americans call them ‘cup noodles’ because the noodles are packed in a small cup. But I cherish the memory of the taste of Chinese noodles the most. There are many types and the taste is pretty good. There is pickled vegetable flavour, fried beef flavour, seafood flavour etc.

Apart from instant noodles China also has many similar products derived from instant noodles. For example instant vermicelli noodles. Many people think that instant vermicelli are healthier because the dried noodles of instant noodles have been deep-fried whereas the vermicelli in instant vermicelli haven’t. So in advertisements you will see: not deep-fried, all the more healthy. There are also dried ‘ban mian’. Dried ‘ban mian’ are noodles that have been reconstituted with water, then the water is poured off and the noodles are dished up and mixed with a sauce. They are also really tasty.

It’s basically accepted in China that instant noodles smell good but foreigners don’t necessarily like the smell. If you’ve had the experience of riding a long distance train in China then you definitely would have had the chance to see not just a few people eating instant noodles. They smell good but in fact the taste is not necessarily so good. At home, when not hurried, even if it be instant noodles, I would still choose to make myself some eggs, green vegetables and meat and thus more nutritious, more sumptuous instant noodles.

Have you ever eaten instant noodles? What are the instant noodles of your country like? Do you think they taste good?

Note: 好香：this looks like it would translate as – very fragrant, though from the contexts when it’s used it must be synonymous with – that smells good.

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

“华人”，指的是中国人，也指居住在世界各地的中国人的后代。“华人”也被叫做“华裔”。今天，我想给大家介绍一下美国旧金山的“华人的天堂”。华人喜欢把旧金山叫做“三番”，因为“三番”和英文San Francisco的发音很像。“旧金山”这个名字的来源很有意思。据说，在160多年前，人们在美国加州发现了金矿。许多华人为了赚钱，都到这里寻找金矿，他们把这个城市叫做“金山”。过了一些年，人们又在澳大利亚的墨尔本找到了金矿。于是，墨尔本被人们叫做“新金山”，而美国的这座“金山”就成为了“旧金山”。

中国古代的唐朝在当时非常有名，所以外国人把华人叫做“唐人”，华人聚集的街区也就被叫做“唐人街”。以前，旧金山的大多数华人都集中居住唐人街，这里也是美国的第一个唐人街。1882年，美国政府出台了一个叫做《排华法案》的法律。这是一个对华人非常不公平的法律。因为法律规定，旧金山的华人只能住在唐人街，不能到别的地方去。当时在美国，华人不能得到美国国籍，不可以买房子，不可以和其他国家的人结婚，也不能享受唐人街外面的很多公共服务。所以，这里的华人就创建了自己的医院和学校，开设了很多商店和工厂，唐人街就这样形成了。

现在，旧金山有五分之一的人口是华人。旧金山的唐人街非常热闹，有许多中国餐馆、商店、公司和中国工厂等。唐人街已经成为了旧金山的特色之一，它吸引了很多人来这里旅游。游客们在唐人街通常都会买一些中国商品，吃一顿中国菜。旧金山的唐人街每天都非常热闹，尤其是中国传统节日的时候。每年春节、元宵节、中秋节，唐人街都会有许多歌舞表演。当你走在唐人街上，很容易忘记自己是在美国，因为人们都在讲中文，街上也到处都写着汉字。唐人街里居住的很多华人都不会说英语，因为他们只要会说中文，就可以很顺利地在这里生活。

你所在的城市有唐人街吗？你去过唐人街吗？欢迎留言和我们分享你的经历！

“華人”，指的是中國人，也指居住在世界各地的中國人的後代。 “華人”也被叫做“華裔”。今天，我想給大家介紹一下美國舊金山的“華人的天堂”。華人喜歡把舊金山叫做“三番”，因為“三番”和英文San Francisco的發音很像。 “舊金山”這個名字的來源很有意思。據說，在160多年前，人們在美國加州發現了金礦。許多華人為了賺錢，都到這裡尋找金礦，他們把這個城市叫做“金山”。過了一些年，人們又在澳大利亞的墨爾本找到了金礦。於是，墨爾本被人們叫做“新金山”，而美國的這座“金山”就成為了“舊金山”。

中國古代的唐朝在當時非常有名，所以外國人把華人叫做“唐人”，華人聚集的街區也就被叫做“唐人街”。以前，舊金山的大多數華人都集中居住唐人街，這裡也是美國的第一個唐人街。 1882年，美國政府出台了一個叫做《排華法案》的法律。這是一個對華人非常不公平的法律。因為法律規定，舊金山的華人只能住在唐人街，不能到別的地方去。當時在美國，華人不能得到美國國籍，不可以買房子，不可以和其他國家的人結婚，也不能享受唐人街外面的很多公共服務。所以，這裡的華人就創建了自己的醫院和學校，開設了很多商店和工廠，唐人街就這樣形成了。

現在，舊金山有五分之一的人口是華人。舊金山的唐人街非常熱鬧，有許多中國餐館、商店、公司和中國工廠等。唐人街已經成為了舊金山的特色之一，它吸引了很多人來這裡旅遊。遊客們在唐人街通常都會買一些中國商品，吃一頓中國菜。舊金山的唐人街每天都非常熱鬧，尤其是中國傳統節日的時候。每年春節、元宵節、中秋節，唐人街都會有許多歌舞表演。當你走在唐人街上，很容易忘記自己是在美國，因為人們都在講中文，街上也到處都寫著漢字。唐人街里居住的很多華人都不會說英語，因為他們只要會說中文，就可以很順利地在這裡生活。

你所在的城市有唐人街嗎？你去過唐人街嗎？歡迎留言和我們分享你的經歷！

“Huárén”, zhǐ de shì zhōngguó rén, yě zhǐ jūzhù zài shìjiè gèdì de zhōngguó rén de hòudài.“Huárén” yě bèi jiàozuò “huáyì”. Jīntiān, wǒ xiǎng gěi dàjiā jièshào yīxià měiguó jiùjīnshān de “huárén de tiāntáng”. Huárén xǐhuān bǎ jiùjīnshān jiàozuò “sān fān”, yīnwèi “sān fān” hé yīngwén San Francisco de fǎ yīn hěn xiàng.“Jiùjīnshān” zhège míngzì de láiyuán hěn yǒuyìsi. Jùshuō, zài 160 duōnián qián, rénmen zài měiguójiāzhōu fāxiànle jīn kuàng. Xǔduō huárén wéi le zhuànqián, dōu dào zhèlǐ xúnzhǎo jīn kuàng, tāmen bǎ zhège chéngshì jiàozuò “jīnshān”.Guòle yīxiē nián, rénmen yòu zài àodàlìyǎ de mò’ěrběn zhǎodàole jīn kuàng. Yúshì, mò’ěrběn bèi rénmen jiàozuò “xīn jīnshān”, ér měiguó de zhè zuò “jīnshān” jiù chéngwéile “jiùjīnshān”.

Zhōngguó gǔdài de táng cháo zài dāngshí fēicháng yǒumíng, suǒyǐ wàiguó rén bǎ huárén jiàozuò “tángrén”, huárén jùjí de jiēqū yě jiù bèi jiàozuò “tángrénjiē”. Yǐqián, jiùjīnshān de dà duōshù huárén dōu jízhōng jūzhù tángrénjiē, zhèlǐ yěshì měiguó de dì yīgè tángrénjiē.1882 Nián, měiguó zhèngfǔ chūtáile yīgè jiàozuò “pái huá fǎ’àn” de fǎlǜ. Zhè shì yī gè duì huárén fēicháng bù gōngpíng de fǎlǜ. Yīnwèi fǎlǜ guīdìng, jiùjīnshān de huárén zhǐ néng zhù zài tángrénjiē, bùnéng dào bié de dìfāng qù. Dāngshí zài měiguó, huárén bùnéng dédào měiguó guójí, bù kěyǐ mǎi fángzi, bù kěyǐ hé qítā guó jiā de rén jiéhūn, yě bùnéng xiǎngshòu tángrénjiē wàimiàn de hěnduō gōnggòng fúwù. Suǒyǐ, zhèlǐ de huárén jiù chuàngjiànle zìjǐ de yīyuàn hé xuéxiào, kāishèle hěnduō shāngdiàn hé gōngchǎng, tángrénjiē jiù zhèyàng xíngchéngle.

Xiànzài, jiùjīnshān yǒu wǔ fēn zhī yī de rénkǒu shì huárén. Jiùjīnshān de tángrénjiē fēicháng rènào, yǒu xǔduō zhōngguó cānguǎn, shāngdiàn, gōngsī hé zhōngguó gōngchǎng děng. Tángrénjiē yǐjīng chéngwéile jiùjīnshān de tèsè zhī yī, tā xīyǐnle hěnduō rén lái zhèlǐ lǚyóu. Yóukèmen zài tángrénjiē tōngcháng dõuhuì mǎi yīxiē zhōngguó shāngpǐn, chī yī dùn zhōngguó cài. Jiùjīnshān de tángrénjiē měitiān dū fēicháng rènào, yóuqí shì zhōngguó chuántǒng jiérì de shíhòu. Měinián chūnjié, yuánxiāo jié, zhōngqiū jié, tángrénjiē dõuhuì yǒu xǔduō gēwǔ biǎoyǎn. Dāng nǐ zǒu zài tángrénjiē shàng, hěn róngyì wàngjì zìjǐ shì zài měiguó, yīn wéi rénmen dōu zài jiǎng zhōngwén, jiē shàng yě dàochù dōu xiězhe hànzì. Tángrénjiē lǐ jūzhù de hěnduō huárén dōu bù huì shuō yīngyǔ, yīnwèi tāmen zhǐyào huì shuō zhōngwén, jiù kěyǐ hěn shùnlì de zài zhèlǐ shēnghuó.

Nǐ suǒzài de chéngshì yǒu tángrénjiē ma? Nǐ qùguò tángrénjiē ma? Huānyíng liúyán hé wǒmen fēnxiǎng nǐ de jīnglì!

Huaren’ refers to Chinese. It also refers to descendants of Chinese living in all parts of the world. ‘Huaren’ are also referred to as ‘Huayi’. Today I want to talk a little about the ‘Huaren’ heaven of San Francisco in America. ‘Huaren’ like to call San Francisco ‘Sanfan’ because ‘Sanfan’ and the English San Francisco sound quite similar. The origin of the name ‘Old Gold Mountain’ is very interesting. It’s said that 160 years ago gold was discovered in America in California. Many Chinese also came to here in search of gold and they called this city ‘Gold Mountain’. Several years later gold was also discovered in Australia, in Melbourne, so Melbourne came to be called ‘New Gold Mountain’ and so the ‘Gold Mountain’ in America came to be called ‘Old Gold Mountain’.

The Tang dynasty was extremely well-know at the time, so foreigners called Chinese ‘Tang People’ and streets where Chinese gathered thus came to be known as ‘Tang People Streets’. In 1882 the American government launched the Chinese Exclusion Act. This is a law particularly unfair to Chinese. Because this law stipulated that the Chinese in San Francisco could only live in Chinatown and couldn’t go to other places. In the America of that time Chinese couldn’t gain US citizenship, couldn’t buy houses, couldn’t marry other nationalities and couldn’t enjoy public services outside of Chinatown. So the Chinese there established their own hospitals and schools and set up many shops and factories and in this way Chinatown was formed.

Now one fifth of the population in San Francisco is Chinese.San Francisco’s Chinatown is very lively with many Chinese restaurants and shops. Tourists often buy some Chinese goods in Chinatown and have a Chinese meal there. Every day San Francisco’s Chinatown in bustling especially during traditional Chinese festivals. Every year during Chinese New Year, Lantern Festival and Mid Autumn Festival there are many singing and dancing performances in Chinatown. When you’re walking in Chinatown it’s easy to forget you’re in America because everyone is speaking Chinese and everywhere there is Chinese writing. Many Chinese who live in Chinatown can’t speak English because they only need to know Chinese to live here without any problems.

Does the city where you live have a Chinatown? Have you been to Chinatown? You’re welcome to leave a message and share your experiences.

Notes:
Huaren and Huayi are untranslatable Chinese terms for ethnic Chinese.
As an Australian I have to throw in that of course gold wasn’t actually discovered in Melbourne but in Ballarat and Bendigo. I suspect that the gold mines in America similarly weren’t in San Francisco.

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

提到“功夫”一词，人们首先想到的就是功夫电影中，功夫大师飞檐走壁的场景。功夫也叫武术，中国功夫被人们了解、熟悉，要从上世纪七十年代李小龙的功夫电影说起。他在为数不多的电影作品中，用帅气的表演征服了世界各地的影迷，也让全世界开始了解中国功夫和武术精神。

李小龙不仅在电影中是身怀绝技的大侠，在现实生活中也是一位真正的武术大师。他在美国加州旧金山长大，十岁开始学习武术，大学时期便开设武馆，招收爱好武术的学生，传授中国武术。他主动和各个流派的武术家交流，吸取别的武术流派的长处，创造了“截拳道”。截拳道融合了中国传统的道家思想，提倡搏击的高度自由。

不幸的是，这位武术大师在1973年因病去世，年仅32岁。两万多名影迷自发参加了他的葬礼。他的突然过世，使功夫电影也陷入低潮，直到八九十年代，才出现了李连杰和成龙两位闻名世界的功夫明星。

李小龙说过:“对我来说，终极武术，代表诚实地表达自我。”他还说过：“让你的思绪变成空白，无形无色，就跟水一样，如果把水放进一个杯子里，它就变成杯子的样子，把水放进一个瓶子里，它就变成瓶子的样子，把它放进茶壶里，它会变成茶壶的样子，水能载舟亦能覆舟，你得像水一样，我的朋友。”

李小龙的一生虽然短暂，但是他的武术哲学对中国武术的贡献影响深远。他帅气的荧屏形象也将永远留在世界各地的影迷心中。

提到“功夫”一詞，人們首先想到的就是功夫電影中，功夫大師飛簷走壁的場景。功夫也叫武術，中國功夫被人們了解、熟悉，要從上世紀七十年代李小龍的功夫電影說起。他在為數不多的電影作品中，用帥氣的表演征服了世界各地的影迷，也讓全世界開始了解中國功夫和武術精神。

李小龍不僅在電影中是身懷絕技的大俠，在現實生活中也是一位真正的武術大師。他在美國加州舊金山長大，十歲開始學習武術，大學時期便開設武館，招收愛好武術的學生，傳授中國武術。他主動和各個流派的武術家交流，吸取別的武術流派的長處，創造了“截拳道”。截拳道融合了中國傳統的道家思想，提倡搏擊的高度自由。

不幸的是，這位武術大師在1973年因病去世，年僅32歲。兩萬多名影迷自發參加了他的葬禮。他的突然過世，使功夫電影也陷入低潮，直到八九十年代，才出現了李連杰和成龍兩位聞名世界的功夫明星。

李小龍說過:“對我來說，終極武術，代表誠實地表達自我。”他還說過：“讓你的思緒變成空白，無形無色，就跟水一樣，如果把水放進一個杯子裡，它就變成杯子的樣子，把水放進一個瓶子裡，它就變成瓶子的樣子，把它放進茶壺裡，它會變成茶壺的樣子，水能載舟亦能覆舟，你得像水一樣，我的朋友。”

李小龍的一生雖然短暫，但是他的武術哲學對中國武術的貢獻影響深遠。他帥氣的熒屏形像也將永遠留在世界各地的影迷心中。

Tí dào “gōngfū” yī cí, rénmen shǒuxiān xiǎngdào de jiùshì gōngfū diànyǐng zhōng, gōngfū dàshī fēiyánzǒubì de chǎngjǐng. Gōngfū yě jiào wǔshù, zhōngguó gōngfū bèi rénmen liǎojiě, shúxī, yào cóng shàng shìjì qīshí niándài lǐxiǎolóng de gōngfū diànyǐng shuō qǐ. Tā zài wéi shǔ bù duō de diànyǐng zuòpǐn zhōng, yòng shuàiqì de biǎoyǎn zhēngfúle shìjiè gèdì de yǐngmí, yě ràng quán shìjiè kāishǐ liǎojiě zhōngguó gōngfū hé wǔshù jīngshén.

Lǐxiǎolóng bùjǐn zài diànyǐng zhōng shì shēn huái juéjì de dà xiá, zài xiànshí shēnghuó zhōng yěshì yī wèi zhēnzhèng de wǔshù dàshī. Tā zài měiguó jiāzhōu jiùjīnshān cháng dà, shí suì kāishǐ xuéxí wǔshù, dàxué shíqí biàn kāishè wǔ guǎn, zhāoshōu àihào wǔshù de xuéshēng, chuánshòu zhōngguó wǔshù. Tā zhǔdòng hé gège liúpài de wǔshù jiā jiāoliú, xīqǔ bié de wǔshù liúpài de cháng chù, chuàngzàole “jié quán dào”. Jié quán dào rónghéle zhōngguó chuántǒng de dàojiā sīxiǎng, tíchàng bó jì de gāodù zìyóu.

Bùxìng de shì, zhè wèi wǔshù dàshī zài 1973 nián yīn bìng qùshì, nián jǐn 32 suì. Liǎng wàn duō míng yǐngmí zìfā cānjiāle tā de zànglǐ. Tā de túrán guòshì, shǐ gōngfū diànyǐng yě xiànrù dīcháo, zhídào bājiǔshí niándài, cái chūxiànle lǐliánjié hé chénglóng liǎng wèi wénmíng shìjiè de gōngfū míngxīng.

Lǐxiǎolóng shuōguò:“Duì wǒ lái shuō, zhōngjí wǔshù, dàibiǎo chéngshí de biǎodá zìwǒ.” Tā hái shuōguò:“Ràng nǐ de sīxù biàn chéng kòngbái, wúxíng wú sè, jiù gēn shuǐ yīyàng, rúguǒ bǎ shuǐ fàng jìn yīgè bēizi lǐ, tā jiù biàn chéng bēizi de yàngzi, bǎ shuǐ fàng jìn yīgè píngzi lǐ, tā jiù biàn chéng píngzi de yàngzi, bǎ tā fàng jìn cháhú lǐ, tā huì biàn chéng cháhú de yàngzi, shuǐ néng zài zhōu yì néng fù zhōu, nǐ dé xiàng shuǐ yīyàng, wǒ de péngyǒu.”

Lǐxiǎolóng de yīshēng suīrán duǎnzàn, dànshì tā de wǔshù zhéxué duì zhōngguó wǔshù de gòngxiàn yǐngxiǎng shēnyuǎn. Tā shuàiqì de yíngpíng xíngxiàng yě jiāng yǒngyuǎn liú zài shìjiè gèdì de yǐngmí xīnzhōng.

When the word ‘kungfu’ is mentioned, the first thing people think of is kungfu movies, scenes of great kungfu masters leaping onto roofs and over walls. Kungfu is also wushu (martial arts). People came to know about and become familiar with Chinese kungfu in the 70’s of last century through the kungfu movies of Bruce Lee. In his opus consisting of films too few in number, through his graceful performances he conquered fans in every country and he also caused the whole world to begin to get to know the spirit of kungfu and martial arts.

Bruce Lee was not only a hero with great talent in movies; he was also a martial arts master in real life. He grew up in San Francisco in California in the U.S. and started studying martial arts at the age of ten. When he was at university he opened a martial arts academy and took in students keen on martial arts and passed on skills in Chinese martial arts. He actively had interchange with practitioners of every school of martial arts and absorbed the strong points of other schools of martial arts and created ‘jeet kun do’. ‘Jeet kun do’ fuses traditional Chinese Taoist ideology and advocates a high degree of flexibility in fighting.

It’s unfortunate that this martial arts master passed away due to an illness in 1973 at the age of only 32. Over 20,000 of his fans spontaneously attended his funeral. His sudden death caused kungfu films to sink to a low (in popularity) right up until the 80s and 90s until the appearance of Jet Lee and Jackie Chan who were to become world famous kungfu stars.

Bruce Lee once said: ‘ultimate martial arts represents an honest representation of self.’ He also said: ‘let your train of thought become blank space, formless, colourless, just like water; if you put water into a glass it will take on the form of the glass, if you put water into a bottle it will take on the shape of the bottle, if you put it into a teapot it will take on the shape of the teapot; water can bear a boat but it can also sink it. You must be just like water my friend.’

Although Bruce Lee’s life was short his martial arts philosophy made a deep and far reaching contribution to Chinese martial arts. His graceful screen image will forever live in the hearts of fans all over the world.

水能载舟亦能覆舟: this is a set expression – probably worth learning.

Robert Budzul robert@budzul.com)
Zak Gray zak_lives@hotmail.com)
Sarah Wang tethyssa3@gmail.com

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

相信关注中国新闻的外国朋友对“农民工”这个词并不陌生。几十年前的中国，农民是农民，工人是工人。而现在，随着城市化的发展，很多农民进城，成了工人，也就是所谓的“农民工”。

农民工在城市化的进程中功不可没，但是有多少人想过：他们牺牲了什么？

在我的家乡福建，百分之八十都是丘陵和山地。因为山多，交通不便，早些年，很多人在家种茶叶。后来中国发展了，城市里到处都在盖高楼大厦，需要劳动力，他们就去城里打工。他们的户口在农村，由于中国的户籍制度，孩子不能在城里读公立学校，或者要交很高的费用才能在城里上学。所以大部分人都选择把孩子留在家乡，托付给爷爷奶奶照顾，或者托付给别的亲戚照顾。这些孩子就成了我们所说的“留守儿童”。

留，指的是留下，留在家乡；守，我理解为守望，守望父母的归来。很多留守儿童只有春节才能见到父母。平时只能通过电话和父母联系。父母回家过个春节，孩子与父母刚刚熟悉起来，没多久，又要离开了。

我从五岁开始，寄养在外婆家，直到十一岁才回到父母身边。这样的事情在我们那儿非常普遍。如果你在中国旅行，去一些农村，就会发现村子里大部分都是老人和留守儿童。观察身边的很多留守儿童家庭，我一开始觉得是经济原因，父母为了孩子以后能接受更好的教育，选择去城里挣更多的钱，而放弃了陪伴孩子的时间。后来我们这一代人成长起来了，我的同学有了孩子，我发现他们的孩子也成了留守儿童，交给了在家乡的爷爷奶奶照看。因为一方面，我的同学在城里做生意，不方便照看孩子，另一方面，孩子在城里上学费用也很昂贵。有一次，同学和我说，孩子都不爱和他说话，问我怎么办。

如果父母给孩子的只有玩具，只有金钱，而没有陪伴孩子一起成长，孩子怎么会信任父母呢？或许在孩子心里，他认为自己被父母抛弃了，父母并不爱他。

我曾经看过一些和心理学相关的文章，讲到父母陪孩子吃晚饭是一件很重要的事情，听孩子讲述一天发生了什么，从中了解孩子周围的环境，孩子的变化。对于留守儿童来说，这些都很奢侈。

在我看来，对于已经解决经济问题的那部分家庭来说，观念问题是更深层的原因。在中国，很多留守儿童的父母完全没有意识到陪伴孩子成长的重要性。就像很多上一辈的中国父母不理解同性恋、不理解心理疾病这些概念一样。更多父母关注的是，怎么给孩子提供更好的经济条件，让他们接受更好的教育，怎么给孩子报更多补习班，让孩子未来有更多选择。当孩子毕业了，到了结婚的年龄，父母还要给孩子买房买车。说白了，父母关注的焦点在于，怎样挣更多的钱提高物质生活水平，而忽略了与孩子的情感交流。在父母的陪伴下长大，对很多的孩子来说，真的是奢侈品了。

相信關注中國新聞的外國朋友對“農民工”這個詞並不陌生。幾十年前的中國，農民是農民，工人是工人。而現在，隨著城市化的發展，很多農民進城，成了工人，也就是所謂的“農民工”。

農民工在城市化的進程中功不可沒，但是有多少人想過：他們犧牲了什麼？

在我的家鄉福建，百分之八十都是丘陵和山地。因為山多，交通不便，早些年，很多人在家種茶葉。後來中國發展了，城市裡到處都在蓋高樓大廈，需要勞動力，他們就去城裡打工。他們的戶口在農村，由於中國的戶籍制度，孩子不能在城裡讀公立學校，或者要交很高的費用才能在城裡上學。所以大部分人都選擇把孩子留在家鄉，託付給爺爺奶奶照顧，或者託付給別的親戚照顧。這些孩子就成了我們所說的“留守兒童”。

留，指的是留下，留在家鄉；守，我理解為守望，守望父母的歸來。很多留守兒童只有春節才能見到父母。平時只能通過電話和父母聯繫。父母回家過個春節，孩子與父母剛剛熟悉起來，沒多久，又要離開了。

我從五歲開始，寄養在外婆家，直到十一歲才回到父母身邊。這樣的事情在我們那兒非常普遍。如果你在中國旅行，去一些農村，就會發現村子里大部分都是老人和留守兒童。觀察身邊的很多留守兒童家庭，我一開始覺得是經濟原因，父母為了孩子以後能接受更好的教育，選擇去城裡掙更多的錢，而放棄了陪伴孩子的時間。後來我們這一代人成長起來了，我的同學有了孩子，我發現他們的孩子也成了留守兒童，交給了在家鄉的爺爺奶奶照看。因為一方面，我的同學在城裡做生意，不方便照看孩子，另一方面，孩子在城裡上學費用也很昂貴。有一次，同學和我說，孩子都不愛和他說話，問我怎麼辦。

如果父母給孩子的只有玩具，只有金錢，而沒有陪伴孩子一起成長，孩子怎麼會信任父母呢？或許在孩子心裡，他認為自己被父母拋棄了，父母並不愛他。

我曾經看過一些和心理學相關的文章，講到父母陪孩子吃晚飯是一件很重要的事情，聽孩子講述一天發生了什麼，從中了解孩子周圍的環境，孩子的變化。對於留守兒童來說，這些都很奢侈。

在我看來，對於已經解決經濟問題的那部分家庭來說，觀念問題是更深層的原因。在中國，很多留守兒童的父母完全沒有意識到陪伴孩子成長的重要性。就像很多上一輩的中國父母不理解同性戀、不理解心理疾病這些概念一樣。更多父母關注的是，怎麼給孩子提供更好的經濟條件，讓他們接受更好的教育，怎麼給孩子報更多補習班，讓孩子未來有更多選擇。當孩子畢業了，到了結婚的年齡，父母還要給孩子買房買車。說白了，父母關注的焦點在於，怎樣掙更多的錢提高物質生活水平，而忽略了與孩子的情感交流。在父母的陪伴下長大，對很多的孩子來說，真的是奢侈品了。

Xiāngxìn guānzhù zhōngguó xīnwén de wàiguó péngyǒu duì “nóngmín gōng” zhège cí bìng bù mòshēng. Jǐ shí nián qián de zhōngguó, nóngmín shì nóngmín, gōngrén shì gōngrén. Ér xiànzài, suízhe chéngshì huà de fāhǎn , hěnduō nóngmín jìnchéng, chéngle gōngrén, yě jiùshì suǒwèi de “nóngmín gōng”.

Nóngmín gōng zài chéngshì huà de jìn chéng zhōng gōng bùkě méi, dànshì yǒu duōshǎo rén xiǎngguò: Tāmen xīshēngle shénme?

Zài wǒ de jiāxiāng fújiàn, bǎi fēn zhī bāshí dōu shì qiūlíng hé shāndì. Yīnwèi shān duō, jiāotōng bùbiàn, zǎo xiē nián, hěnduō rén zàijiā zhòng cháyè. Hòulái zhōngguó fāzhǎn le, chéngshì lǐ dàochù dōu zài gài gāolóu dàshà, xūyào láodònglì, tāmen jiù qù chéng lǐ dǎgōng. Tāmen de hùkǒu zài nóngcūn, yóuyú zhōngguó de hùjí zhìdù, háizi bùnéng zài chéng lǐ dú gōnglì xuéxiào, huòzhě yào jiāo hěn gāo de fèiyòng cáinéng zài chéng lǐ shàngxué. Suǒyǐ dà bùfèn rén dōu xuǎnzé bǎ háizi liú zài jiāxiāng, tuōfù gěi yéyé nǎinai zhàogù, huòzhě tuōfù gěi bié de qīnqī zhàogù. Zhèxiē háizi jiù chéngle wǒmen suǒ shuō de “liúshǒu értóng”.

Liú, zhǐ de shì liú xià, liú zài jiāxiāng; shǒu, wǒ lǐjiě wéi shǒuwàng, shǒuwàng fùmǔ de guīlái. Hěnduō liúshǒu értóng zhǐyǒu chūnjié cáinéng jiàn dào fùmǔ. Píngshí zhǐ néng tōngguò diànhuà hé fùmǔ liánxì. Fùmǔ huí jiāguò gè chūnjié, háizi yǔ fùmǔ gānggāng shúxī qǐlái, méi duōjiǔ, yòu yào líkāile.

Wǒ cóng wǔ suì kāishǐ, jìyǎng zài wàipó jiā, zhídào shíyī suì cái huí dào fùmǔ shēnbiān. Zhèyàng de shìqíng zài wǒmen nà’er fēicháng pǔbiàn. Rúguǒ nǐ zài zhōngguó lǚxíng, qù yīxiē nóngcūn, jiù huì fāxiàn cūnzi lǐ dà bùfèn dōu shì lǎorén hé liúshǒu értóng. Guānchá shēnbiān de hěnduō liúshǒu értóng jiātíng, wǒ yī kāishǐ juédé shì jīngjì yuányīn, fùmǔ wèile hái zǐ yǐhòu néng jiēshòu gèng hǎo de jiàoyù, xuǎnzé qù chéng lǐ zhēng gèng duō de qián, ér fàngqìle péibàn háizi de shíjiān. Hòulái wǒmen zhè yīdài rén chéngzhǎng qǐláile, wǒ de tóngxué yǒule háizi, wǒ fāxiàn tāmen de háizi yě chéngle liúshǒu értóng, jiāo gěile zài jiāxiāng de yéyé nǎinai zhàokàn. Yīn wéi yī fāngmiàn, wǒ de tóngxué zài chéng lǐ zuò shēngyì, bù fāngbiàn zhàokàn háizi, lìng yī fāngmiàn, háizi zài chéng lǐ shàngxué fèiyòng yě hěn ángguì. Yǒu yīcì, tóngxué hé wǒ shuō, háizi dōu bù ài hé tā shuōhuà, wèn wǒ zěnme bàn.

Rúguǒ fùmǔ gěi háizi de zhǐyǒu wánjù, zhǐyǒu jīnqián, ér méiyǒu péibàn háizi yīqǐ chéngzhǎng, háizi zěnme huì xìnrèn fùmǔ ne? Huòxǔ zài háizi xīnlǐ, tā rènwéi zìjǐ bèi fùmǔ pāoqìle, fùmǔ bìng bù ài tā.

Wǒ céngjīng kànguò yīxiē hé xīnlǐ xué xiāngguān de wénzhāng, jiǎng dào fùmǔ péi háizi chī wǎnfàn shì yī jiàn hěn zhòngyào de shìqíng, tīng háizi jiǎngshù yītiān fāshēngle shénme, cóngzhōng liǎojiě hái zǐ zhōuwéi de huánjìng, háizi de biànhuà. Duìyú liúshǒu értóng lái shuō, zhèxiē dōu hěn shēchǐ.

Zài wǒ kàn lái, duìyú yǐjīng jiějué jīngjì wèntí de nà bùfèn jiātíng lái shuō, guānniàn wèntí shì gēng shēncéng de yuányīn. Zài zhōngguó, hěnduō liúshǒu értóng de fùmǔ wánquán méiyǒu yìshí dào péibàn hái zǐ chéngzhǎng de zhòngyào xìng. Jiù xiàng hěnduō shàng yī bèi de zhōngguó fùmǔ bù lǐjiě tóngxìngliàn, bù lǐjiě xīnlǐ jíbìng zhèxiē gàiniàn yīyàng. Gèng duō fùmǔ guānzhù de shì, zěnme gěi háizi tígōng gèng hǎo de jīngjì tiáojiàn, ràng tāmen jiēshòu gèng hǎo de jiàoyù, zěnme gěi hái zǐ bào gèng duō bǔxí bān, ràng háizi wèilái yǒu gèng duō xuǎnzé. Dāng háizi bìyèle, dào liǎo jiéhūn de niánlíng, fùmǔ hái yào gěi háizi mǎifáng mǎi chē. Shuōbáile, fùmǔ guānzhù de jiāodiǎn zàiyú, zěnyàng zhēng gèng duō de qián tígāo wùzhí shēnghuó shuǐpíng, ér hūlüèle yǔ háizi de qínggǎn jiāoliú. Zài fùmǔ de péibàn xià zhǎng dà, duì hěnduō de háizi lái shuō, zhēn de shì shēchǐ pǐnle.

I believe that foreigners who pay attention to Chinese news will not be strangers to the word ‘nong min gong’. In the China of several tens of years ago, peasants were peasants and workers were workers. But now, following the urbanisation that has followed growth, many peasants have come to the cities and have become ‘gongren’ – the so called ‘nong min gong’.

The contributions of migrant workers to the process of urbanisation must be recognised but how people have wondered: what have they sacrificed?

Eighty percent of my home town province of Fujian is hills and mountains. Because of the many mountains, up until several years ago many people cultivated tea at home. Now China has developed and everywhere in the cities tall building are being built and there is a need for labour so they go to cities to work. Their wukou is in the countryside and because of the Chinese system of registered permanent residence their children are not permitted to study at public schools in the city or they have to pay high fees for them to study in the city. So most people choose to leave their children in their home village in the care of grandparents or other relatives. These children become so-called ‘liu shou er tong’.

‘Liu’ refers to ‘left behind’, left behind in the village; ‘shou’ I understand as ‘shouwang’, to keep watch until the parents’ return. Many left behind children only see their parents at Chinese New Year. Normally they only have contact with their parents by phone. When the parents come home for Chinese New Year the children have just got to know them again but after a short time they have to leave again.

From the age of five I was sent to be brought up at my grandmother’s house right up to the age of eleven when I returned to my parents’ side. This sort of thing is very common where I come from. If you travel in China and go to some villages you will notice that in the villages there are mostly only old people and left behind children. Observing many families around me with left behind children I began to think that it is for economic reasons: so that the children can later receive better education, the parents choose to move to the city to make more money and renounce time that they could be spending with their children. Later when my generation began to become older and my generation began to have children I discovered that their children also became left behind children, handing them over to grandparents in the home villages to look after. Because for one, my classmates had businesses in the city and two, the education costs for children in the city are extremely high. One time a classmate of mine mentioned to me that his/her children didn’t like to talk to him/her and s/he asked me why.

If the only thing parents give their children is toys and money and haven’t accompanied their children as they grew up, how will the children trust their parents? Perhaps in the children’s mind they believe they’ve been abandoned by their parents and their parents don’t love them in the slightest.

I once read some articles about psychology which mentioned that it is very important for parents to eat meals with their children, to hear their children describe what had happened to them during the day, in this way understanding the surroundings the child is living in, understanding how the child is changing. For left behind children this is a luxury.

The way I see it, for this families that have already solved their economic problems it’s the problem with their way of thinking which is the cause at a deeper level. In China, many parents of left behind children don’t realise at all the importance of being with their children as they grow up. Just as many Chinese parents of the previous generation had no understanding of concepts such as homosexuality and mental illness. Most parents concern themselves with how to provide their children with better economic conditions. Have them receive better education, give them the opportunity for extra lessons, allow their children to have more choices in their future. After their children have graduated and have reached marrying age the parents will also buy them a house and a car. To put it in plain language, the focus of the parents’ concern is how to make more money to raise their material level and they neglect exchange of feelings with their children. For many children, to grow up with the accompaniment of their parents really is a luxury.

Note that the word ‘worker’ doesn’t really capture the essence of the word 工人.

Robert Budzul robert@budzul.com)
Zak Gray zak_lives@hotmail.com)
Sarah Wang tethyssa3@gmail.com

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

不久前，有一部电视剧非常受欢迎，叫做《武媚娘传奇》，讲的是中国历史上唯一一位女皇帝，武则天的故事。今天，我们就来说一说，这个传奇的人物。

武则天生活在一千三百多年前的唐朝，武媚娘是她的另外一个称号。她十四岁时，因为长得非常漂亮，而被选进皇宫，成为了皇帝李世民众多“妻子”中的一位，被封为“才人”的头衔，这在皇帝众多“妻子”中的地位是比较低的。

李世民去世以后，他的第九个儿子李治，继承了皇位。武则天受到李治的喜爱，于是又成为了李治的“妻子”之一，被封为“昭仪”的头衔。后来，她使用手段，使皇帝李治所喜爱的皇后和另一位妃子被废除了头衔，而她自己也就当上了皇后。

李治是一个性格比较软弱的人，武则天便帮助他处理和决定国事。慢慢地，她拥有了越来越多的政治权利。在李治得病的时候，武则天便代他处理政务。在丈夫李治去世以后，武则天先后安排自己和李治的两个儿子，李显和李旦当皇帝，而她自己作为皇帝的母亲，其实掌握了真正的权力。后来，她干脆废除了儿子的皇帝头衔，自己做起了皇帝。

武则天当了15年的皇帝。作为一个女人，武则天当皇帝的事情，在当时受到很多人的反对。后来，因为受到很大的压力，武则天不得不把皇位还给了自己的儿子李显。

武则天当皇帝期间，发展了中国的“科举”考试制度，对中国的教育和人才选拔制度，进行了很有效的改善。她还特别善于选用有才能的人，来帮助她治理国家。在她当皇帝的15年间，中国的经济和文化都有不错的发展。更值得一提的是，当时，中国的女性地位也比古代的其他时期要高。不过，武则天也得到了很多负面的评价，有人说她非常地残酷，为了拥有权力，当上皇帝，杀死了很多人。不过，如果不是因为这种残酷无情的性格，中国的历史上，也许就不会出现这样一位传奇的女皇帝了。

不久前，有一部電視劇非常受歡迎，叫做《武媚娘傳奇》，講的是中國歷史上唯一一位女皇帝，武則天的故事。今天，我們就來說一說，這個傳奇的人物。

武則天生活在一千三百多年前的唐朝，武媚娘是她的另外一個稱號。她十四歲時，因為長得非常漂亮，而被選進皇宮，成為了皇帝李世民眾多“妻子”中的一位，被封為“才人”的頭銜，這在皇帝眾多“妻子”中的地位是比較低的。

李世民去世以後，他的第九個兒子李治，繼承了皇位。武則天受到李治的喜愛，於是又成為了李治的“妻子”之一，被封為“昭儀”的頭銜。後來，她使用手段，使皇帝李治所喜愛的皇后和另一位妃子被廢除了頭銜，而她自己也就當上了皇后。

李治是一個性格比較軟弱的人，武則天便幫助他處理和決定國事。慢慢地，她擁有了越來越多的政治權利。在李治得病的時候，武則天便代他處理政務。在丈夫李治去世以後，武則天先後安排自己和李治的兩個兒子，李顯和李旦當皇帝，而她自己作為皇帝的母親，其實掌握了真正的權力。後來，她乾脆廢除了兒子的皇帝頭銜，自己做起了皇帝。

武則天當了15年的皇帝。作為一個女人，武則天當皇帝的事情，在當時受到很多人的反對。後來，因為受到很大的壓力，武則天不得不把皇位還給了自己的兒子李顯。

武則天當皇帝期間，發展了中國的“科舉”考試制度，對中國的教育和人才選拔制度，進行了很有效的改善。她還特別善於選用有才能的人，來幫助她治理國家。在她當皇帝的15年間，中國的經濟和文化都有不錯的發展。更值得一提的是，當時，中國的女性地位也比古代的其他時期要高。不過，武則天也得到了很多負面的評價，有人說她非常地殘酷，為了擁有權力，當上皇帝，殺死了很多人。不過，如果不是因為這種殘酷無情的性格，中國的歷史上，也許就不會出現這樣一位傳奇的女皇帝了。

Bùjiǔ qián, yǒuyī bù diànshìjù fēicháng shòu huānyíng, jiàozuò “wǔmèiniáng chuánqí”, jiǎng de shì zhōngguó lìshǐ shàng wéi yīyī wèi nǚ huángdì, wǔzétiān de gùshì. Jīntiān, wǒmen jiù lái shuō yī shuō, zhège chuánqí de rénwù.

Wǔzétiān shēnghuó zài yīqiān sānbǎi duō nián qián de táng cháo, wǔmèiniáng shì tā de lìngwài yīgè chēnghào. Tā shísì suì shí, yīnwèi zhǎng de fēicháng piàoliang, ér bèi xuǎn jìn huánggōng, chéngwéile huángdì lǐshìmínzhòngduō “qīzi” zhōng de yī wèi, bèi fēng wèi “cái rén” de tóuxián, zhè zài huángdì zhòng duō “qīzi” zhōng de dìwèi shì bǐjiào dī de.

Lǐ shì mín qùshì yǐhòu, tā de dì jiǔ gè er zi lǐ zhì, jìchéngle huángwèi. Wǔzétiān shòudào lǐ zhì de xǐ’ài, yúshì yòu chéngwéile lǐ zhì de “qīzi” zhī yī, bèi fēng wèi “zhāo yí” de tóuxián. Hòulái, tā shǐyòng shǒuduàn, shǐ huángdì lǐ zhì suǒ xǐ’ài de huánghòu hé lìng yī wèi fēizi bèi fèichúle tóuxián, ér tā zìjǐ yě jiù dāng shàngle huánghòu.

Lǐ zhì shì yīgè xìnggé bǐjiào ruǎnruò de rén, wǔzétiān biàn bāngzhù tā chǔlǐ hé juédìng guóshì. Màn man de, tā yǒngyǒule yuè lái yuè duō de zhèngzhì quánlì. Zài lǐ zhì débìng de shíhòu, wǔzétiān biàn dài tā chǔlǐ zhèngwù. Zài zhàngfū lǐ zhì qùshì yǐhòu, wǔzétiān xiānhòu ānpái zìjǐ hé lǐ zhì de liǎng gè er zi, lǐ xiǎn hé lǐ dàn dāng huángdì, ér tā zìjǐ zuòwéi huángdì de mǔqīn, qíshí zhǎngwòle zhēnzhèng de quánlì. Hòulái, tā gāncuì fèi chú le er zi de huángdì tóuxián, zìjǐ zuò qǐle huángdì.

Wǔzétiān dāngle 15 nián de huángdì. Zuòwéi yīgè nǚrén, wǔzétiān dāng huángdì de shìqíng, zài dāngshí shòudào hěnduō rén de fǎnduì. Hòulái, yīnwèi shòudào hěn dà de yālì, wǔzétiān bùdé bù bǎ huángwèi hái gěile zìjǐ de érzi lǐ xiǎn.

Wǔzétiān dāng huángdì qíjiān, fāzhǎnle zhōngguó de “kējǔ” kǎoshì zhìdù, duì zhōngguó de jiàoyù hé réncái xuǎnbá zhìdù, jìnxíngle hěn yǒuxiào de gǎishàn. Tā hái tèbié shànyú xuǎnyòng yǒu cáinéng de rén, lái bāngzhù tā zhìlǐ guójiā. Zài tā dāng huángdì de 15 niánjiān, zhōngguó de jīngjì hé wénhuà dōu yǒu bùcuò de fǎ zhǎn. Gèng zhídé yī tí de shì, dāngshí, zhōngguó de nǚxìng dìwèi yě bǐ gǔdài de qítā shíqí yào gāo. Bùguò, wǔzétiān yě dédàole hěnduō fùmiàn de píngjià, yǒurén shuō tā fēicháng de cánkù, wèile yǒngyǒu quánlì, dāng shàng huángdì, shā sǐle hěnduō rén. Bùguò, rúguǒ bùshì yīnwèi zhè zhǒng cánkù wúqíng dì xìnggé, zhōngguó de lìshǐ shàng, yěxǔ jiù bù huì chūxiàn zhèyàng yī wèi chuánqí de nǚ huángdìle.

Not long ago there was a soap opera on tv which was really popular called the Legend of Wumei. It was the story of the only Chinese empress in Chinese history, Wu Zetian. Today we’ll talk a little about this legendary personage.

Wu Zetian lived in the Tang Dynasty over 1300 years ago. Wumeiniang was one of the names by which she was known. When she was forty, because she was extremely beautiful, she was chosen to enter the imperial palace to become one of the many wives of the emperor Li Shimin and she was given the rank of lady in waiting, a position quite low amongst those of the emperor’s wives.

After Li Shimin’s death, his ninth son, Li Zhi, succeeded to the throne. Wu Zetian was loved by Li Zhi so she became one of his wives and received the title of zhaoyi. Later she used a trick to have the titles of all the imperial consorts and of another imperial concubine abolished and she herself assumed the position of empress.

Li Zhi was a person with a comparatively weak character so Wu Zetian helped him deal with and decide state affairs. Slowly she gained more and more political power. When Li Zhi fell ill, Wu Zetian took his place in dealing with state affairs. After the death of her husband Li Zhi, Wu Zetian arranged for her own and Li Zhi’s children, Li Xian and Li Dan to consecutively become emperor and she herself was the emperor’s mother but in fact she had the real power. Later she simply abolished her son’s title of emperor and became empress herself.

Wu Zetian was empress for fifteen years. Being a woman, the matter of Wu Zetian being empress received much opposition from people at the time. Because she received so much pressure she had to return the title of emperor to her son Li Xian.

During the reign of Wu Zetian, the Chinese system of imperial examinations was expanded and many efficacious improvements were made to Chinese education and to the system of selection of those with talent. She was also particularly good at selecting and using those with talent to help her govern the country. During the fifteen years of her reign Chinese culture and the economy both developed. It is worth noting that at that time, the position of women was higher than at other times in the past. But Wu Zetian had to put up with much negative criticism, some people saying she was ruthless and for the sake of power, when she became empress she killed many people. But if not for her cruel and merciless character, perhaps this legendary empress would never have appeared in Chinese history.

————————–

Note:

1. 值得一提 = to be worth noting

传奇的 is used twice in the essay. This could lead to confusion – was Wu Zetian a historical figure or a figure from a legend? In fact she was historical and ‘legendary’ is only used here figuratively.

Robert Budzul robert@budzul.com
Zak Gray zak_lives@hotmail.com

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

最近，一部BBC拍摄的纪录片引发了中国和国际社会的关注。这部纪录片叫做《我们的孩子足够坚强吗？中式学校》（Are Our Kids Tough Enough? Chinese School），一共有3集，主要讲述了5名中国教师在英国的一所公立中学，实施4周中式教学实验的故事。

50名英国学生参加了这个教学实验。在4个星期的时间里，他们要穿统一的校服，每天早上7点到校，在校时间长达12小时，中间有两次吃饭休息时间。每周还要举行一次升国旗的仪式。课堂上学生们以记笔记为主，放学前他们还要负责打扫教室。对于不听话的学生，老师会让他们出去罚站，甚至请家长来学校谈话。在中国，学生们对于以上这些都非常熟悉，但纪录片中的英国学生却感到很新奇。有不少英国学生对中国老师的教育方法产生了负面情绪，但也有学生表示认同。一个月之后，这50个英国学生和同年级其他学生一起，参加了一场考试。最终中式实验班在数学、科学、中文等科目上的成绩均优于英国学生班。分别的时候，老师和学生都很舍不得，就连平时不听话的学生也掉下了眼泪，表示这是他们一生中难忘的经历。

BBC的发言人说，中国上海的学生在PISA（国际学生评估项目）测试中获得第一名，而英国学生的排名很差。他们希望通过做这个教学实验，把中国传统教育搬到英国学校，看看是否能得到启发。

这部纪录片播出后，大部分外国网民批评英国学生缺乏纪律性，说他们不尊重老师。很多中国网民对这个教学实验产生了质疑，说纪录片中的教学方法并不能代表现在中国的教育方式。我认为，西方教育以鼓励和启发为主，中国教育需要学生有很强的自律性，直接把中国教育照搬到英国学校，对于老师和学生来说都很难适应。但是作为一个电视节目，这部纪录片能够吸引观众，引发人们的关注和讨论，就算是成功的。

亲爱的读者，你对这部纪录片有什么样的看法呢？欢迎留言与我们讨论！

最近，一部BBC拍攝的紀錄片引發了中國和國際社會的關注。這部紀錄片叫做《我們的孩子足夠堅強嗎？中式學校》（Are Our Kids Tough Enough? Chinese School），一共有3集，主要講述了5名中國教師在英國的一所公立中學，實施4周中式教學實驗的故事。

50名英國學生參加了這個教學實驗。在4個星期的時間裡，他們要穿統一的校服，每天早上7點到校，在校時間長達12小時，中間有兩次吃飯休息時間。每週還要舉行一次升國旗的儀式。課堂上學生們以記筆記為主，放學前他們還要負責打掃教室。對於不聽話的學生，老師會讓他們出去罰站，甚至請家長來學校談話。在中國，學生們對於以上這些都非常熟悉，但紀錄片中的英國學生卻感到很新奇。有不少英國學生對中國老師的教育方法產生了負面情緒，但也有學生表示認同。一個月之後，這50個英國學生和同年級其他學生一起，參加了一場考試。最終中式實驗班在數學、科學、中文等科目上的成績均優於英國學生班。分別的時候，老師和學生都很捨不得，就連平時不聽話的學生也掉下了眼淚，表示這是他們一生中難忘的經歷。

BBC的發言人說，中國上海的學生在PISA（國際學生評估項目）測試中獲得第一名，而英國學生的排名很差。他們希望通過做這個教學實驗，把中國傳統教育搬到英國學校，看看是否能得到啟發。

這部紀錄片播出後，大部分外國網民批評英國學生缺乏紀律性，說他們不尊重老師。很多中國網民對這個教學實驗產生了質疑，說紀錄片中的教學方法並不能代表現在中國的教育方式。我認為，西方教育以鼓勵和啟發為主，中國教育需要學生有很強的自律性，直接把中國教育照搬到英國學校，對於老師和學生來說都很難適應。但是作為一個電視節目，這部紀錄片能夠吸引觀眾，引發人們的關注和討論，就算是成功的。

親愛的讀者，你對這部紀錄片有什麼樣的看法呢？歡迎留言與我們討論！

Zuìjìn, yī bù BBC pāishè de jìlùpiàn yǐnfāle zhōngguó hé guójì shèhuì de guānzhù. Zhè bù jìlùpiàn jiàozuò “wǒmen de háizi zúgòu jiānqiáng ma? Zhōngshì xuéxiào”(Are Our Kids Tough Enough? Chinese School), yīgòng yǒu 3 jí, zhǔyào jiǎngshùle 5 míng zhōngguó jiàoshī zài yīngguó de yī suǒ gōnglì zhōngxué, shíshī 4 zhōu zhōngshì jiàoxué shíyàn de gùshì.

50 Míng yīngguó xuéshēng cānjiāle zhège jiàoxué shíyàn. Zài 4 gè xīngqí de shíjiān lǐ, tāmen yào chuān tǒngyī de xiàofú, měitiān zǎoshang 7 diǎn dào xiào, zài xiào shíjiān zhǎng dá 12 xiǎoshí, zhōngjiān yǒu liǎng cì chīfàn xiūxí shíjiān. Měi zhōu hái yào jǔxíng yīcì shēng guóqí de yíshì. Kètáng shàng xuéshēngmen yǐ jì bǐjì wéi zhǔ, fàngxué qián tāmen hái yào fùzé dǎsǎo jiàoshì. Duìyú bù tīnghuà de xuéshēng, lǎoshī huì ràng tāmen chūqù fá zhàn, shènzhì qǐng jiāzhǎng lái xuéxiào tánhuà. Zài zhōngguó, xuéshēngmen duìyú yǐshàng zhèxiē dōu fēicháng shúxī, dàn jìlùpiàn zhōng de yīngguó xuéshēng què gǎndào hěn xīnqí. Yǒu bù shǎo yīngguó xuéshēng duì zhōngguó lǎoshī de jiàoyù fāngfǎ chǎnshēngle fùmiàn qíngxù, dàn yěyǒu xuéshēng biǎoshì rèntóng. Yīgè yuè zhīhòu, zhè 50 gè yīngguó xuéshēng hé tóng niánjí qítā xuéshēng yīqǐ, cānjiāle yī chǎng kǎoshì. Zuìzhōng zhōngshì shíyàn bān zài shùxué, kēxué, zhōngwén děng kēmù shàng de chéngjī jūn yōu yú yīngguó xuéshēng bān. Fēnbié de shíhòu, lǎoshī hé xuéshēng dōu hěn shěbudé, jiù lián píngshí bù tīnghuà de xuéshēng yě diào xiàle yǎnlèi, biǎoshì zhè shì tāmen yīshēng zhōng nánwàng de jīnglì.

BBC de fǎ yán rén shuō, zhōngguó shànghǎi de xuéshēng zài PISA(guójì xuéshēng pínggū xiàngmù) cèshì zhōng huòdé dì yī míng, ér yīngguó xuéshēng de páimíng hěn chà. Tāmen xīwàng tōngguò zuò zhège jiàoxué shíyàn, bǎ zhōngguó chuántǒng jiàoyù bān dào yīngguó xuéxiào, kàn kàn shìfǒu néng dédào qǐfā.

Zhè bù jìlùpiàn bō chū hòu, dà bùfèn wàiguó wǎngmín pīpíng yīngguó xuéshēng quēfá jìlǜ xìng, shuō tāmen bù zūnzhòng lǎoshī. Hěnduō zhōngguó wǎngmíng duì zhège jiàoxué shíyàn chǎnshēngle zhíyí, shuō jìlùpiàn zhōng de jiàoxué fāngfǎ bìng bùnéng dàibiǎo xiànzài zhōngguó de jiàoyù fāngshì. Wǒ rènwéi, xīfāng jiàoyù yǐ gǔlì hé qǐfā wéi zhǔ, zhōngguó jiàoyù xūyào xuéshēng yǒu hěn qiáng de zìlǜ xìng, zhíjiē bǎ zhōngguó jiàoyù zhàobān dào yīngguó xuéxiào, duìyú lǎoshī hé xuéshēng lái shuō dōu hěn nán shìyìng. Dànshì zuòwéi yīgè diànshì jiémù, zhè bù jìlùpiàn nénggòu xīyǐn guānzhòng, yǐnfā rénmen de guānzhù hé tǎolùn, jiùsuàn shì chénggōng de.

Qīn’ài de dúzhě, nǐ duì zhè bù jìlùpiàn yǒu  shenme yàng de kànfǎ ne? Huānyíng liúyán yǔ wǒmen tǎolùn!

Recently a BBC documentary gained attention in China and internationally. This documentary was called – Are Our Kids Tough Enough? Chinese School). In all there were three parts. The main thing talked about was an experiment in which five teachers from China implemented Chinese teaching practices at a state school in England.

Fifty British students took part in this experiment (1). Over the course of four weeks they had to wear unifying (2) school uniforms and they had to arrive at school by 7 a.m every morning. Their school day was extended to twelve hours, with two breaks for meals and rest. Every week they also had to carry out a flag raising ceremony. The students mainly took notes in class (4) and before leaving school they were even responsible for cleaning the classroom.

As for the students that didn’t behave (3), the teachers would have them go out and stand still as a punishment and would even have their parents come to the school for a talk. Students in China are very familiar with these things but the English students in the documentary felt these things to be rather strange.

Not a small number of the English students developed negative feelings about the teaching methods of the Chinese teachers but there were also some students who expressed approval of the methods.

After a month these fifty students and their fellow students in the same year of study took an exam.

In the end, the results of the students in the experimental Chinese class uniformly surpassed those of the English group in maths, science and Chinese. On bidding each other farewell the teachers and the students found parting difficult and even those students who had misbehaved shed a tear or two indicating that this was an unforgettable experience in their lives.

The BBC announcer said the class in Shanghai came first in the PISA test (an international assessment of students) whereas the British students did extremely poorly. They hoped that by having done this experiment some of the traditional Chinese teaching methods could be transferred to Britain to see whether this would create some stimulation (5).

After the televising of this documentary the majority of foreign netizens criticised the lack of discipline among the English students saying they didn’t show respect toward their teachers. A great many Chinese netizens questioned this experiment saying that the teaching method in the documentary can’t really represent modern Chinese teaching methods.

I believe western education gives priority to encouragement and inspiring students while Chinese education requires much autonomy from the students. So directly taking Chinese methods and blindly applying them in a British school makes it very difficult for the students and teachers to adapt.

But as a television program this documentary was able to draw an audience and trigger discussion so it can be considered successful.

Dear readers, what opinion do you have of this documentary? Everyone is welcome to leave a message and discuss it with us.

1. After some consideration, even though the Chinese has ‘education experiment’ I’ve left out the ‘education’ part as I’ve decided that it sounds too awkward in English. Given they are students I think in English it’s just accepted that this would be an experiment to do with education and it wouldn’t be specifically mentioned.
2. Certainly an awkward word in English. If I’ve got the meaning correct then I suspect that in English it would take a whole clause to get the meaning across without it sounding awkward.
3. Given that these two words seem really obvious, I should point out that this really refers to ‘behaving’ / ‘heeding what an elder says’. It’s worth consulting a good dictionary on this one if you’re not familiar with the expression.
4. I found this phrase difficult. It’s important to remember the second meaning of 记 – to take notes.
5. Admittedly ‘create some stimulation’ is rather awkward.

Robert Budzul (robert@budzul.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

在中国，户口是一个很重要的东西。一般来说，小孩子出生之后父母都要去给孩子“上户口”。也许你听过“上班”、“上课”，大约还是第一次听说“上户口”吧？事实上，父母在决定生孩子之前就要去申请《准生证》，没有这个证，孩子出生后“上户口”就会很麻烦。这个证估计也是中国特有的，现在有些地方已经改了名字，叫《计划生育服务证》。

中国的户口主要分成两种类型：农业户口和非农业户口。你出生了，父母给你“上户口”之后，你就有了户口。这个户口是在你父母的户口本上的。如果你去上大学，户口也可以迁移到大学所在的城市，毕业后找工作，如果找到的工作单位可以解决户口问题，那么就可以在工作所在地“落户”。也有不少人找的工作单位不能解决户口问题，那么户口就要迁回原籍（上大学前户口所在的地方）。

除了工作，有的人还会在城市里买房子，以前买了房子也能当地有一个户口，现在很多地方已经不可以了，反而是必须先有户口，才能在当地买房子。

有种房子叫“学区房”，这种房子附近通常有很好的中小学。父母为了孩子能在这个学校上学，就在学校附近买“学区房”，通过买学区房，有了当地的户口，孩子才能在这个学校上学。最近电视剧《虎妈猫爸》里讨论过这个话题。

以前，中国还出现过“高考移民”。因为不同的大学在不同的省录取的人数不一样，比如北京大学和清华大学在北京录取的人比在其他地方录取的人多得多。很多父母为了孩子能够更容易考进北大和清华就去北京买房子，让孩子有北京户口。这些孩子就被称作“高考移民”。在我读高中的时候，大约是十年前，“高考移民”特别流行。现在可能少一些了，现在很多有钱的中国人都把孩子送到欧美国家去读大学了。

也有一些人在中国属于没有户口的“黑户”。他们或许是因为计划生育政策，属于“超生”的孩子；或许是因为父母没有结婚。没有户口，常常就意味着没有身份证。对这些人来说，读书、工作、生活，都会很不方便。

在中國，戶口是一個很重要的東西。一般來說，小孩子出生之後父母都要去給孩子“上戶口”。也許你聽過“上班”、“上課”，大約還是第一次聽說“上戶口”吧？事實上，父母在決定生孩子之前就要去申請《準生證》，沒有這個證，孩子出生後“上戶口”就會很麻煩。這個證估計也是中國特有的，現在有些地方已經改了名字，叫《計劃生育服務證》。

中國的戶口主要分成兩種類型：農業戶口和非農業戶口。你出生了，父母給你“上戶口”之後，你就有了戶口。這個戶口是在你父母的戶口本上的。如果你去上大學，戶口也可以遷移到大學所在的城市，畢業後找工作，如果找到的工作單位可以解決戶口問題，那麼就可以在工作所在地“落戶”。也有不少人找的工作單位不能解決戶口問題，那麼戶口就要遷回原籍（上大學前戶口所在的地方）。

除了工作，有的人還會在城市裡買房子，以前買了房子也能當地有一個戶口，現在很多地方已經不可以了，反而是必須先有戶口，才能在當地買房子。

有種房子叫“學區房”，這種房子附近通常有很好的中小學。父母為了孩子能在這個學校上學，就在學校附近買“學區房”，通過買學區房，有了當地的戶口，孩子才能在這個學校上學。最近電視劇《虎媽貓爸》裡討論過這個話題。

以前，中國還出現過“高考移民”。因為不同的大學在不同的省錄取的人數不一樣，比如北京大學和清華大學在北京錄取的人比在其他地方錄取的人多得多。很多父母為了孩子能夠更容易考進北大和清華就去北京買房子，讓孩子有北京戶口。這些孩子就被稱作“高考移民”。在我讀高中的時候，大約是十年前，“高考移民”特別流行。現在可能少一些了，現在很多有錢的中國人都把孩子送到歐美國家去讀大學了。

也有一些人在中國屬於沒有戶口的“黑戶”。他們或許是因為計劃生育政策，屬於“超生”的孩子；或許是因為父母沒有結婚。沒有戶口，常常就意味著沒有身份證。對這些人來說，讀書、工作、生活，都會很不方便。

Zài zhōngguó, hùkǒu shì yīgè hěn zhòngyào de dōngxī. Yībān lái shuō, xiǎo hái zǐ chūshēng zhīhòu fùmǔ dōu yào qù gěi háizi “shàng hùkǒu”. Yěxǔ nǐ tīngguò “shàngbān”,“shàngkè”, dàyuē háishì dì yī cì tīng shuō “shàng hùkǒu” ba? Shìshí shàng, fùmǔ zài juédìng shēng hái zǐ zhīqián jiù yào qù shēnqǐng “zhǔnshēngzhèng”, méiyǒu zhège zhèng, hái zǐ chūshēng hòu “shàng hùkǒu” jiù huì hěn máfan. Zhège zhèng gūjì yěshì zhōngguó tèyǒu de, xiànzài yǒuxiē dìfāng yǐjīng gǎile míngzì, jiào “jìhuà shēngyù fúwù zhèng”.

Zhōngguó de hùkǒu zhǔyào fēnchéng liǎng zhǒnglèi xíng: Nóngyè hùkǒu hé fēi nóngyè hùkǒu. Nǐ chūshēngle, fùmǔ gěi nǐ “shàng hùkǒu” zhīhòu, nǐ jiù yǒule hùkǒu. Zhège hùkǒu shì zài nǐ fùmǔ de hùkǒu běn shàng de. Rúguǒ nǐ qù shàng dàxué, hùkǒu yě kěyǐ qiānyí dào dàxué suǒzài de chéngshì, bìyè hòu zhǎo gōngzuò, rúguǒ zhǎodào de gōngzuò dānwèi kěyǐ jiějué hùkǒu wèntí, nàme jiù kěyǐ zài gōngzuò suǒzàidì “luòhù”. Yěyǒu bù shǎo rén zhǎo de gōngzuò dānwèi bùnéng jiějué hùkǒu wèntí, nàme hùkǒu jiù yào qiān huí yuánjí (shàng dàxué qián hùkǒu suǒzài de dìfāng).

Chúle gōngzuò, yǒu de rén hái huì zài chéngshì lǐ mǎi fángzi, yǐqián mǎile fángzi yě néng yǒu yīgè dāngdì hùkǒu, xiànzài hěnduō dìfāng yǐjīng bù kěyǐle, fǎn’ér shì bìxū xiān yǒu hùkǒu, cáinéng zài dāngdì mǎi fángzi.

Yǒu zhǒng fángzi jiào “xuéqū fáng”, zhè zhǒng fángzi fùjìn tōngcháng yǒu hěn hǎo de zhōng xiǎoxué. Fùmǔ wèile hái zǐ néng zài zhège xuéxiào shàngxué, jiù zài xuéxiào fùjìn mǎi “xuéqū fáng”, tōngguò mǎi xuéqū fáng, yǒu liǎo dàng dì de hùkǒu, háizi cáinéng zài zhège xuéxiào shàngxué. Zuìjìn diànshìjù “hǔ mā māo bà” lǐ tǎolùnguò zhège huàtí.

Yǐqián, zhōngguó hái chūxiànguò “gāokǎo yímín”. Yīn wéi bùtóng de dàxué zài bùtóng de shěng lùqǔ de rén shǔ bù yīyàng, bǐrú běijīng dàxué hé qīnghuá dàxué zài běijīng lùqǔ de rén bǐ zài qítā dìfāng lùqǔ de rén duō dé duō. Hěnduō fùmǔ wèile hái zǐ nénggòu gèng róngyì kǎo jìn běidà hé qīnghuá jiù qù běijīng mǎi fángzi, ràng háizi yǒu běijīng hùkǒu. Zhèxiē háizi jiù bèi chēng zuò “gāokǎo yímín”. Zài wǒ dú gāozhōng de shíhòu, dàyuē shì shí nián qián,“gāokǎo yímín” tèbié liúxíng. Xiànzài kěnéng shǎo yīxiēle, xiànzài hěnduō yǒu qián de zhōngguó rén dōu bǎ háizi sòng dào ōuměi guójiā qù dú dàxuéle.

Yěyǒu yīxiē rén zài zhōngguó shǔyú méiyǒu hùkǒu de “hēihù”. Tāmen huòxǔ shì yīnwèi jìhuà shēngyù zhèngcè, shǔyú “chāoshēng” de háizi; huòxǔ shì yīnwèi fùmǔ méiyǒu jiéhūn. Méiyǒu hùkǒu, chángcháng jiù yìwèizhe méiyǒu shēnfèn zhèng. Duì zhèxiē rén lái shuō, dúshū, gōngzuò, shēnghuó, dūhuì hěn bù fāngbiàn.

In China ‘hukou’ is very important. In general, after the birth of a child all parents need to ‘shang hukou’ (2). Perhaps you’ve heard the expressions ‘shang ban’ and ‘shang ke’ but it’s probably the first time that you’ve heard the expression ‘shang hu kou’, right? Actually, parents, before deciding to have children, have to apply for a pregnancy permit; without this certificate, after the child is born ‘shang hukou’ will be a head-ache. I think that this certificate is perculiar to China. Now some places have changed the name and it’s called ‘family planning service certificate’.

Chinese ‘hukou’ is mainly divided into two types: rural ‘hukou’ and non-rural ‘hukou’. After you’re born and your parents have registered your ‘hukou’ you then have a ‘hukou’. This ‘hukou’ is based on your parents’ ‘hukou’. If you go to university your ‘hukou’ can be transferred to the city where you are attending university. After you graduate and are looking for work, if the ‘danwei’ of the place where you have found work can resolve the problem of your ‘hukou’ then you can settle down in the place of your work. But there are a number of people whose ‘danwei’ cannot resolve the problem of their ‘hukou’ so their ‘hukou’ has to be shifted back to where they came from (the place from where they orignated before starting university).

Apart from working in a particular city, some people will buy a house in that city. Previously, once you had bought a house in a city you would then have ‘hukou’ in that city. Nowadays there are many places where this is not the case. Instead you need to have ‘hukou’ first before being able to buy a house in that place.

There is a type of house/apartment called ‘xuequfang’; usually in the vicinity of these houses/apartments there are many good primary schools. So that their children may attend these schools, the parents buy a ‘xuequfang’. It’s only by buying a ‘xuequfang’ and thus having a local ‘hukou’ that the children are able to attend these schools. Recently the television series ‘虎妈猫爸’ discussed this problem. (2)

In the past there was also such a thing as ‘gaokao’ immigration because universtiies recruit different numbers of students from different provinces. For example Peking University and Quinghua University recruit many more students from Beijing than from other areas. So many parents buy houses/apartments in Beijing to give their children Beijing ‘hukou’ to make it easier for them to gain entrance to Peking or Qinghua University. So these children are called ‘gaokao immigrants’. When I was at senior high school, about ten years ago, ‘gaokao’ immigration was really common. Nowadays perhaps not so much as many parents with money send their children overseas to study, in Europe or America.

There are also some people in China that belong to those that don’t have ‘hukou’ at all, the so called ‘heikou’. Perhaps they are ‘heikou’ because they are ‘chaosheng’ (3) children, those that are born and exceeded the number allowed by the family planning authorities; perhaps it’s because their parents weren’t married. Not having a ‘hukou’ usually means that the person won’t have an id card (4). For these people school, work, life… are all problems.

1. This has basically become an English work as well. Everyone know that it gives the right of residence in a certain city. The Soviet Union had something similar. Probably necessary under a planned, communist economy to stop everyone from moving to just a few big cities.
2. Worth watching.
3. What to do when Chinese makes up a word that just doesn’t exist in English. I’ve left it here in Chinese; anything else would be too awkward. This refers to those that are born and exceed what is allowed by the one child policy.
4. Here id doesn’t just refer to something that one might use to get into a nightclub… I believe it refers to an identification card that all Chinese would normally be issued with.

Robert Budzul (robert@budzul.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

中国国家主席习近平一直被中国网友们亲切地称为“习大大”。2015年9月22日到25日，习大大访问了美国。如果你关注中国的社交网络，比如微博和微信，你会发现，很多对政治并不感兴趣的年轻人都为这次访问点赞。原因究竟是什么呢？我们还得先从习大大的西雅图讲话说起。

当地之间9月22日9点左右，习近平和彭丽媛到达西雅图。当天晚上，习近平在西雅图参加晚宴并发表了讲话。他讲了自己年轻的时候在中国一个小山村里的生活，以及这个山村发生的改变。讲到反腐败的时候，他说：“这其中没有什么权力斗争，没有什么‘纸牌屋’”。《纸牌屋》是这几年在中国最火的美剧之一，大家都没有想到，习大大也是一个美剧迷！之后，他还提到一些美国作家对他的影响，比如惠特曼、马克·吐温和海明威。讲到海明威的时候，习大大突然变成了“文艺青年”。他说：“我第一次去古巴，专程去了海明威当年写《老人与海》的栈桥边。第二次去古巴，我去了海明威经常去的酒吧，点了海明威爱喝的朗姆酒配薄荷叶加冰块。”你可以想象，这样的说话方式，对于中国人民，特别是年轻人来说，是多么大的惊喜！

很多年来，中国的年轻人对中国领导人的讲话都不感兴趣，因为那些讲话总是很类似，没有幽默感和领导人的个性。可是，习大大改变了大家对领导人讲话的“坏印象”。他的讲话听起来更自然，更亲切，充满了人情味和幽默感。虽然，讲话的好坏不能完全代表一个领导人的能力，但是我觉得，好的说话方式能让老百姓跟领导的距离更近，也能让中国的年轻人更关心中国的政治。

中國國家主席習近平一直被中國網友們親切地稱為“習大大”。 2015年9月22日到25日，習大大訪問了美國。如果你關注中國的社交網絡，比如微博和微信，你會發現，很多對政治並不感興趣的年輕人都為這次訪問點贊。原因究竟是什麼呢？我們還得先從習大大的西雅圖講話說起。

當地之間9月22日9點左右，習近平和彭麗媛到達西雅圖。當天晚上，習近平在西雅圖參加晚宴並發表了講話。他講了自己年輕的時候在中國一個小山村里的生活，以及這個山村發生的改變。講到反腐敗的時候，他說：“這其中沒有什麼權力鬥爭，沒有什麼‘紙牌屋’”。 《紙牌屋》是這幾年在中國最火的美劇之一，大家都沒有想到，習大大也是一個美劇迷！之後，他還提到一些美國作家對他的影響，比如惠特曼、馬克·吐溫和海明威。講到海明威的時候，習大大突然變成了“文藝青年”。他說：“我第一次去古巴，專程去了海明威當年寫《老人與海》的棧橋邊。第二次去古巴，我去了海明威經常去的酒吧，點了海明威愛喝的朗姆酒配薄荷葉加冰塊。”你可以想像，這樣的說話方式，對於中國人民，特別是年輕人來說，是多麼大的驚喜！

很多年來，中國的年輕人對中國領導人的講話都不感興趣，因為那些講話總是很類似，沒有幽默感和領導人的個性。可是，習大大改變了大家對領導人講話的“壞印象”。他的講話聽起來更自然，更親切，充滿了人情味和幽默感。雖然，講話的好壞不能完全代表一個領導人的能力，但是我覺得，好的說話方式能讓老百姓跟領導的距離更近，也能讓中國的年輕人更關心中國的政治。

Zhōngguó guójiā zhǔxí xíjìnpíng yīzhí bèi zhōngguó wǎngyǒumen qīnqiè de chēng wèi “xí dàdà”.2015 Nián 9 yuè 22 rì dào 25 rì, xí dàdà fǎngwènle měiguó. Rúguǒ nǐ guānzhù zhōngguó de shèjiāo wǎngluò, bǐrú wēi bó hé wēixìn, nǐ huì fāxiàn, hěnduō duì zhèngzhì bìng bùgǎn xìngqù de niánqīng rén dōu wèi zhè cì fǎngwèn diǎn zàn. Yuányīn jiùjìng shì shénme ne? Wǒmen hái dé xiān cóng xí dàdà de xīyǎtú jiǎnghuà shuō qǐ.

Dāngdì zhī jiān 9 yuè 22 rì 9 diǎn zuǒyòu, xíjìnpíng hé pénglìyuàn dàodá xīyǎtú. Dàngtiān wǎnshàng, xíjìnpíng zài xīyǎtú cānjiā wǎnyàn bìng fābiǎole jiǎnghuà. Tā jiǎngle zìjǐ niánqīng de shíhòu zài zhōngguó yīgè xiǎoshāncūnlǐ de shēnghuó, yǐjí zhège shān cūn fāshēng de gǎibiàn. Jiǎng dào fǎn fǔbài de shíhòu, tā shuō:“Zhè qízhōng méiyǒu shenme quánlì dòuzhēng, méiyǒu  shenme ‘zhǐpái wū’”.“Zhǐpái wū” shì zhè jǐ nián zài zhōngguó zuì huǒ de měijù zhī yī, dàjiā dōu méiyǒu xiǎngdào, xí dàdà yěshì yīgè měijù mí! Zhīhòu, tā hái tí dào yīxiē měiguó zuòjiā duì tā de yǐngxiǎng, bǐrú huì tè màn, mǎkè·tǔ wēnhé hǎimíngwēi. Jiǎng dào hǎimíngwēi de shíhòu, xí dàdà túrán biàn chéngle “wényì qīngnián”. Tā shuō:“Wǒ dì yī cì qù gǔbā, zhuānchéng qùle hǎimíngwēi dāngnián xiě “lǎorén yǔ hǎi” de zhànqiáo biān. Dì èr cì qù gǔbā, wǒ qùle hǎimíngwēi jīngcháng qù de jiǔbā, diǎnle hǎimíngwēi ài hē de lǎng mǔ jiǔ pèi bòhé yè jiā bīng kuài.” Nǐ kěyǐ xiǎngxiàng, zhèyàng de shuōhuà fāngshì, duìyú zhōngguó rénmín, tèbié shì niánqīng rén lái shuō, shì duōme dà de jīngxǐ!

Hěnduō niánlái, zhōngguó de niánqīng rén duì zhōngguó lǐngdǎo rén de jiǎnghuà dōu bùgǎn xìngqù, yīnwèi nàxiē jiǎnghuà zǒng shì hěn lèisì, méiyǒu yōumò gǎn hé lǐngdǎo rén de gèxìng. Kěshì, xí dàdà gǎibiànle dàjiā duì lǐngdǎo rén jiǎnghuà de “huài yìnxiàng”. Tā de jiǎnghuà tīng qǐlái gèng zìrán, gèng qīnqiè, chōngmǎnle rénqíngwèi hé yōumò gǎn. Suīrán, jiǎnghuà de hǎo huài bùnéng wánquán dàibiǎo yīgè lǐngdǎo rén de nénglì, dànshì wǒ juédé, hǎo de shuōhuà fāngshì néng ràng lǎobǎixìng gēn lǐngdǎo de jùlí gèng jìn, yě néng ràng zhōngguó de niánqīng rén gèng guānxīn zhōngguó de zhèngzhì.

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

2015年十月底，“开放二胎”的新闻占领了中国各大报纸的头条。国外的媒体也纷纷发表文章报道这个消息。中国的民众其实并不觉得意外，因为从这几年的情况来看，“开放二胎”是早晚的事情。

对于我们80后来说，很多人都是独生子女。我不是，我有妹妹。在美国的时候，同事听说我有妹妹都非常诧异。我想一部分原因是国外的媒体常常把中国大陆的计划生育政策翻译成：One-child Policy。事实上，这种翻译并不准确。计划生育并不单单是“只能生一个孩子”。

我认识的很多80后的独生子女都有这样一些特征。比如，生活在城市。当年，计划生育政策在城市执行得特别严格。再比如，父母在政府、医院、学校、国营企业等等这一类单位工作。如果这些父母违反了计划生育的国策，很有可能会丧失晋升机会，甚至丢了饭碗。所以这些家庭基本上都只有一个孩子。

在农村，如果第一个孩子是男孩，那么只能有一个孩子。第一个孩子如果是女孩，就可以再生一个。中国是一个以农业为主的国家，农村人需要做比较繁重的体力劳动，所以需要男劳动力。事实上，80年代因为计划生育政策还有不少被送走的孩子。农村家庭的父母如果第二胎仍然是女儿，有的人就会把孩子悄悄地送给别的人家。我有一个高中同学，他的姐姐就被送走了。多年之后这个女孩才能和亲生父母相认。

还有一种情况：父母中，只要有一方是少数民族，也可以生两个孩子。所以，计划生育并不是简单的只能生一个孩子。

你可能会问：如果有人违反了这个政策，又会怎样？如果孩子没生下来，被发现了，怀孕的妈妈很有可能会被送到医院强制引产。这是非常不人道的事情，80年代的中国发生了很多这样的悲剧。中国的诺贝尔文学奖获得者莫言在他的长篇小说《蛙》中就叙述了相关的情景。如果孩子出生了，那就会面临着一定数额的罚款，对当时的中国家庭来说，这笔罚款是比较昂贵的。

2013年的时候，官方政策调整，提出了“单独二孩”政策，夫妻双方有一个是独生子女的，就可以生育两个孩子。从“单独二孩”到“开放二胎”只有两年，可见这三十多年来中国因为计划生育人口出生率下降了不少，中国也逐步迈入老龄化社会。加上目前的性别比失衡，政府试图通过调整生育政策，通过开放二胎来缓解这些问题。

“开放二胎”意味着只要是有合法夫妻关系的两个人，就可以生育两个子女。但是目前很多人表示即使政策允许生，二胎也不是“想生就能生”的。不过，至少大家多了一种选择，对吗？在我看来，这终归是一件好事。

2015年十月底，“開放二胎”的新聞佔領了中國各大報紙的頭條。國外的媒體也紛紛發表文章報導這個消息。中國的民眾其實並不覺得意外，因為從這幾年的情況來看，“開放二胎”是早晚的事情。

對於我們80後來說，很多人都是獨生子女。我不是，我有妹妹。在美國的時候，同事聽說我有妹妹都非常詫異。我想一部分原因是國外的媒體常常把中國大陸的計劃生育政策翻譯成：One-child Policy。事實上，這種翻譯並不准確。計劃生育並不單單是“只能生一個孩子”。

我認識的很多80後的獨生子女都有這樣一些特徵。比如，生活在城市。當年，計劃生育政策在城市執行得特別嚴格。再比如，父母在政府、醫院、學校、國營企業等等這一類單位工作。如果這些父母違反了計劃生育的國策，很有可能會喪失晉昇機會，甚至丟了飯碗。所以這些家庭基本上都只有一個孩子。

在農村，如果第一個孩子是男孩，那麼只能有一個孩子。第一個孩子如果是女孩，就可以再生一個。中國是一個以農業為主的國家，農村人需要做比較繁重的體力勞動，所以需要男勞動力。事實上，80年代因為計劃生育政策還有不少被送走的孩子。農村家庭的父母如果第二胎仍然是女兒，有的人就會把孩子悄悄地送給別的人家。我有一個高中同學，他的姐姐就被送走了。多年之後這個女孩才能和親生父母相認。

還有一種情況：父母中，只要有一方是少數民族，也可以生兩個孩子。所以，計劃生育並不是簡單的只能生一個孩子。

你可能會問：如果有人違反了這個政策，又會怎樣？如果孩子沒生下來，被發現了，懷孕的媽媽很有可能會被送到醫院強制引產。這是非常不人道的事情，80年代的中國發生了很多這樣的悲劇。中國的諾貝爾文學獎獲得者莫言在他的長篇小說《蛙》中就敘述了相關的情景。如果孩子出生了，那就會面臨著一定數額的罰款，對當時的中國家庭來說，這筆罰款是比較昂貴的。

2013年的時候，官方政策調整，提出了“單獨二孩”政策，夫妻雙方有一個是獨生子女的，就可以生育兩個孩子。從“單獨二孩”到“開放二胎”只有兩年，可見這三十多年來中國因為計劃生育人口出生率下降了不少，中國也逐步邁入老齡化社會。加上目前的性別比失衡，政府試圖通過調整生育政策，通過開放二胎來緩解這些問題。

“開放二胎”意味著只要是有合法夫妻關係的兩個人，就可以生育兩個子女。但是目前很多人表示即使政策允許生，二胎也不是“想生就能生”的。不過，至少大家多了一種選擇，對嗎？在我看來，這終歸是一件好事。

2015 nián shí yuèdǐ,“kāifàng èr tāi” de xīnwén zhànlǐngle zhōngguó gè dà bàozhǐ de tóutiáo. Guówài de méitǐ yě fēnfēn fābiǎo wénzhāng bàodào zhège xiāoxī. Zhōngguó de mínzhòng qíshí bìng bù juédé yìwài, yīnwèi cóng zhè jǐ nián de qíngkuàng lái kàn,“kāifàng èr tāi” shì zǎowǎn de shìqíng.

Duìyú wǒmen 80 hòulái shuō, hěnduō rén dōu shì dúshēngzǐnǚ. Wǒ bùshì, wǒ yǒu mèimei. Zài měiguó de shíhòu, tóngshì tīng shuō wǒ yǒu mèimei dōu fēicháng chàyì. Wǒ xiǎng yībùfèn yuányīn shì guówài de méitǐ chángcháng bǎ zhōngguó dàlù de jìhuà shēngyù zhèngcè fānyì chéng:One-child Policy. Shìshí shàng, zhè zhǒng fānyì bìng bù zhǔnquè. Jìhuà shēngyù bìng bù dāndān shì “zhǐ néngshēng yīgè háizi”.

Wǒ rènshì de hěnduō 80 hòu de dúshēngzǐ nǚ dōu yǒu zhèyàng yīxiē tèzhēng. Bǐrú, shēnghuó zài chéngshì. Dāngnián, jìhuà shēngyù zhèngcè zài chéngshì zhíxíng de tèbié yángé. Zài bǐrú, fùmǔ zài zhèngfǔ, yīyuàn, xuéxiào, guóyíng qǐyè děng děng zhè yī lèi dānwèi gōngzuò. Rúguǒ zhèxiē fùmǔ wéifǎnle jìhuà shēngyù de guócè, hěn yǒu kěnéng huì sàngshī jìnshēng jīhuì, shènzhì diūle fànwǎn. Suǒyǐ zhèxiē jiātíng jīběn shàng dõu zhǐyǒuyīgè háizi.

Zài nóngcūn, rúguǒ dì yīgè háizi shì nánhái, nàme zhǐ néng yǒu yīgè háizi. Dì yīgè háizi rúguǒ shì nǚhái, jiù kěyǐ zàishēng yīgè. Zhōngguó shì yīgè yǐ nóngyè wéi zhǔ de guójiā, nóngcūn rén xūyào zuò bǐjiào fánzhòng de tǐlì láodòng, suǒyǐ xūyào nán láodònglì. Shìshí shàng,80 niándài yīnwèi jìhuà shēngyù zhèngcè hái yǒu bù shǎo bèi sòng zǒu de háizi. Nóngcūn jiātíng de fùmǔ rúguǒ dì èr tāi réngrán shì nǚ’ér, yǒu de rén jiù huì bǎ háizi qiāoqiāo de sòng gěi bié de rénjiā. Wǒ yǒu yīgè gāozhōng tóngxué, tā de jiějiě jiù bèi sòng zǒule. Duōnián zhīhòu zhège nǚhái cáinéng hé qīnshēng fùmǔ xiāng rèn.

Hái yǒu yī zhǒng qíngkuàng: Fùmǔ zhōng, zhǐyào yǒu yīfāng shì shǎoshù mínzú, yě kěyǐ shēng liǎng gè háizi. Suǒyǐ, jìhuà shēngyù bìng bùshì jiǎndān de zhǐ néngshēng yī gè háizi.

Nǐ kěnéng huì wèn: Rúguǒ yǒurén wéifǎnle zhège zhèngcè, yòu huì zěnyàng? Rúguǒ háizi méi shēng xiàlái, pī fà xiàn le, huáiyùn de māmā hěn yǒu kěnéng huì bèi sòng dào yīyuàn qiángzhì yǐnchǎn. Zhè shì fēicháng bùréndào de shìqíng,80 niándài de zhōngguó fāshēngle hěnduō zhèyàng de bēijù. Zhōngguó de nuò bèi’ěr wénxué jiǎng huòdé zhě mòyán zài tā de chángpiān xiǎoshuō “wā” zhōng jiù xùshùle xiāngguān de qíngjǐng. Rúguǒ hái zǐ chūshēngle, nà jiù huì miànlínzhe yīdìng shù’é de fákuǎn, duì dāngshí de zhōngguó jiātíng lái shuō, zhè bǐ fákuǎn shì bǐjiào ángguì de.

2013 Nián de shíhòu, guānfāng zhèngcè tiáozhěng, tíchūle “dāndú èr hái” zhèngcè, fūqī shuāngfāng yǒu yī gè shì dúshēngzǐ nǚ de, jiù kěyǐ shēngyù liǎng gè háizi. Cóng “dāndú èr hái” dào “kāifàng èr tāi” zhǐyǒu liǎng nián, kějiàn zhè sānshí duō nián lái zhōngguó yīnwèi jìhuà shēngyù rénkǒu chūshēnglǜ xià jiàng liǎo bù shǎo, zhōngguó yě zhúbù mài rù lǎolíng huà shèhuì. Jiā shàng mùqián dì xìngbié bǐ shīhéng, zhèngfǔ shìtú tōngguò tiáozhěng shēngyù zhèngcè, tōngguò kāifàng èr tāi lái huǎnjiě zhèxiē wèntí.

“Kāifàng èr tāi” yìwèizhe zhǐyào shi yǒu héfǎ fūqī guānxì de liǎng gèrén, jiù kěyǐ shēngyù liǎng gè zǐ nǚ. Dànshì mùqián hěnduō rén biǎoshì jíshǐ zhèngcè yǔnxǔ shēng, èr tāi yě bùshì “xiǎng shēng jiù néngshēng” de. Bùguò, zhìshǎo dàjiā duōle yī zhǒng xuǎnzé, duì ma? Zài wǒ kàn lái, zhè zhōngguī shì yī jiàn hǎoshì.

With regards to those of us born in the 80’s and onwards, many are only children. I am not; I have a younger sister. In America, when my classmates heard that I had a younger sister they were astonished. I think that one reason is because foreign media often translate mainland China’s (2) family policy as: the One Child Policy. In fact, this translation is far from accurate. The policy of family planning is not simply a policy of “only being allowed to give birth to one child.”

I know many only children born in the 80’s and onwards who all share a few similar characteristics. For example, living in the city: in those days, the family planning policy was rigorously implemented in cities. Another example, their parents work in politics, hospitals, educational institutions, state owned enterprises etc. All departmental kind of jobs. If these parents violated Family Planning’s national policy, there was a good chance of forfeiting one’s opportunity for promotion, and even the chance of loosing one’s job entirely. So basically, this kind of family all have just one child.

In rural China, if the first child is boy then they may only have one child. If the first child is a girl, then they may have another child. China is a country which attaches great importance to agriculture, and those in the country-side have to do quite heavy physical labour, so they need a male labour force. In fact, in the 80’s, because of the family planning policy, there were quite a few children who were ‘sent off’: in rural families, if the second born was yet another girl some people would quietly give the child away to another family. I have a classmate from senior middle school whose elder sister was given away. It wasn’t until many years later that this girl could finally get to know her biological parents.

There is another situation: if at least one of the parents was from an ethnic minority they were allowed to have (3) two children. So family planning was definitely not simply about being allowed to have only one child.

Perhaps you will ask: if somone violates this policy, what happens then? If the baby hasn’t been born yet and is discovered, it is very likely that the pregnant mother will be taken to hospital and given a forced induction abortion. (6) This is an extremely inhumane thing to do and in 1980’s China many such tragedies occurred. In his novel ‘Frog’, the Chinese winner of the Nobel Prize in Literature, author Mo Yan, recounts related situations. If the child is born, they will be faced with a fine of a set amount, which for Chinese families of the time was quite high.

After 2013 there was an adjustment in government policy and the policy of ‘dandu erhai’ (4) was proposed: if either partner were an only child then that couple could have two children. It only took two years to go from ‘dandu erhai’ to ‘kaifong ertai’ and it can be clearly seen that the fall in the birthrate in China and the aging of the Chinese population have a close connection with the ‘one child policy’. (5)

‘Kaifang ertai’’ means that any legally married couple may have two children. but at present many people have expressed the view that even if goverment policy allows it, a second child is not a matter of ‘wanting to have another child so we’ll have another child’. But at least now everyone has an option, right? The way I see it, in the end this is a good thing.

1) I’ve stuck with the Chinese as it’s the name of the policy and just too cumbersome to translate into normal English each time: ‘Lifting of ban on second pregnancy’.
Interesting use of ‘Mainland China’.
2) Admittedly even in English that used to be a common expression but no longer. We just assume any reference to China will be to ‘Mainland China’… as we don’t consider Taiwan to be part of China.
3) Note the use of 生 here where English uses ‘have’.
4) 单独 = single (child) 二孩 = two children… i.e. an only child could have two children.
5) Although the essay points out that this is a mistranslation of the Chinese term… it is still the accepted English term so easier to use.
6) The dictionary only gives ‘induction’ here whereas we always hear of ‘forced abortions’ in China. Semantics I suppose, but here ‘forced induction’ refers to a particular type of abortion.

Robert Budzul (robert@budzul.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

在慢速中文的留言板上看到有位名叫Jesse的外国朋友的留言，他问：“萌”是什么意思？是不是“可爱”的意思？今天，我们就来聊一聊“萌”这个话题。

“萌”在中文里最初的意思是“萌生”，也就是“产生”。比如：这部电影让我萌生了去西藏看看的念头。还有一个词叫“萌芽”，意思是：植物种子破土而出，长出来的幼苗。

我发现东西方女性有个很大的差别，在我任教的美国女子高中，十五六岁的女孩子的穿着打扮都比较成熟，有的还化了妆。如果在街上遇到这样的女生，大部分中国人都会认为她们已经成年了。而在中国，即便是大学生，或者刚刚走上职场的年轻人也都很少把自己往成熟的方向打扮。在中国、日本、韩国，无论男女，都觉得看起来年轻而可爱的女性更有魅力，所以这几个国家女性的妆容都会相对年轻化，相对更甜美、更可爱。

也就是在这样的背景下，有了“萌”这个词的现代意义：可爱。最初是在日本的漫画里出现，通常是形容女性的漫画人物很“萌”。我们还可以说：她萌得不得了（她可爱得不得了）。后来也用来形容动物，比如：长颈鹿好萌啊！我觉得熊猫萌萌哒！以上是作为形容词的用法。“萌”还可以作为动词，意思是“喜欢”：我很萌这部漫画（我很喜欢这部漫画）。

我们在说动漫中的女性人物很“萌”时，一方面是说她很“可爱”，但是又不仅仅是“可爱”。那么，怎样的动漫女性被认为是很“萌”的呢？她们一般具有以下特征：
1、年轻，特别是脸很年轻，看起来就像十二三岁的少女的脸。
2、大大的眼睛，看起来水汪汪的最好。
3、头的比例比较大，肢体比较细小，看起来有点瘦弱，不是那种肌肉线条明显、爱运动的少女。
4、头发的颜色常常是多彩的、常常有刘海。
大概就是以上这些，符合三条基本就算是具备“萌”的特点了。

“萌”最初是流行于动漫爱好者的圈子里，后来在网络世界流传开来，所以就有了：萌妹子、萌萌哒、卖萌，这些说法。“卖萌”就是“装可爱”。网络上现在也有很多小动物“卖萌”的图片，只要你搜索“卖萌的动物”，就能看到了。

在慢速中文的留言板上看到有位名叫Jesse的外國朋友的留言，他問：“萌”是什麼意思？是不是“可愛”的意思？今天，我們就來聊一聊“萌”這個話題。

“萌”在中文裡最初的意思是“萌生”，也就是“產生”。比如：這部電影讓我萌生了去西藏看看的念頭。還有一個詞叫“萌芽”，意思是：植物種子破土而出，長出來的幼苗。

我發現東西方女性有個很大的差別，在我任教的美國女子高中，十五六歲的女孩子的穿著打扮都比較成熟，有的還化了妝。如果在街上遇到這樣的女生，大部分中國人都會認為她們已經成年了。而在中國，即便是大學生，或者剛剛走上職場的年輕人也都很少把自己往成熟的方向打扮。在中國、日本、韓國，無論男女，都覺得看起來年輕而可愛的女性更有魅力，所以這幾個國家女性的妝容都會相對年輕化，相對更甜美、更可愛。

也就是在這樣的背景下，有了“萌”這個詞的現代意義：可愛。最初是在日本的漫畫裡出現，通常是形容女性的漫畫人物很“萌”。我們還可以說：她萌得不得了（她可愛得不得了）。後來也用來形容動物，比如：長頸鹿好萌啊！我覺得熊貓萌萌噠！以上是作為形容詞的用法。 “萌”還可以作為動詞，意思是“喜歡”：我很萌這部漫畫（我很喜歡這部漫畫）。

我們在說動漫中的女性人物很“萌”時，一方面是說她很“可愛”，但是又不僅僅是“可愛”。那麼，怎樣的動漫女性被認為是很“萌”的呢？她們一般具有以下特徵：
1、年輕，特別是臉很年輕，看起來就像十二三歲的少女的臉。
2、大大的眼睛，看起來水汪汪的最好。
3、頭的比例比較大，肢體比較細小，看起來有點瘦弱，不是那種肌肉線條明顯、愛運動的少女。
4、頭髮的顏色常常是多彩的、常常有劉海。
大概就是以上這些，符合三條基本就算是具備“萌”的特點了。

“萌”最初是流行於動漫愛好者的圈子裡，後來在網絡世界流傳開來，所以就有了：萌妹子、萌萌噠、賣萌，這些說法。 “賣萌”就是“裝可愛”。網絡上現在也有很多小動物“賣萌”的圖片，只要你搜索“賣萌的動物”，就能看到了。

Zài màn sù zhōngwén de liúyán bǎn shàng kàn dào yǒu wèi míng jiào Jesse de wàiguó péngyǒu de liúyán, tā wèn:“Méng” shì shénme yìsi? Shì bùshì “kě’ài” de yìsi? Jīntiān, wǒmen jiù lái liáo yī liáo “méng” zhège huàtí.

“Méng” zài zhōngwén lǐ zuìchū de yìsi shì “méngshēng”, yě jiùshì “chǎnshēng”. Bǐrú: Zhè bù diànyǐng ràng wǒ méngshēngle qù xīzàng kàn kàn de niàntou. Hái yǒu yīgè cí jiào “méngyá”, yìsi shì: Zhíwù zhǒngzǐ pòtǔ ér chū, zhǎng chūlái de yòumiáo.

Wǒ fāxiàn dōngxī fāng nǚxìng yǒu gè hěn dà de chābié, zài wǒ rènjiào de měiguó nǚzǐ gāozhōng, shíwǔliù suì de nǚ háizi de chuānzhuó dǎbàn dōu bǐjiào chéngshú, yǒu de hái huàle zhuāng. Rúguǒ zài jiē shàng yù dào zhèyàng de nǚshēng, dà bùfèn zhōngguó rén dõuhuì rènwéi tāmen yǐjīng chéngniánle. Ér zài zhōngguó, jíbiàn shì dàxuéshēng, huòzhě gānggāng zǒu shàng zhíchǎng de niánqīng rén yě dõu hěn shǎo bǎ zìjǐ wǎng chéngshú de fāngxiàng dǎbàn. Zài zhōngguó, rìběn, hánguó, wúlùn nánnǚ, dōu juédé kàn qǐlái niánqīng ér kě’ài de nǚxìng gēng yǒu mèilì, suǒyǐ zhè jǐ gè guójiā nǚxìng de zhuāngróng dõuhuì xiāngduì niánqīng huà, xiāngduì gèng tiánměi, gèng kě’ài.

Yě jiùshì zài zhèyàng de bèijǐng xià, yǒule “méng” zhège cí de xiàndài yìyì: Kě’ài. Zuìchū shì zài rìběn de mànhuà lǐ chūxiàn, tōngcháng shì xíngróng nǚxìng de mànhuà rénwù hěn “méng”. Wǒmen hái kěyǐ shuō: Tā méng de bùdéle (tā kě’ài dé bùdéliao). Hòulái yě yòng lái xíngróng dòngwù, bǐrú: Chángjǐnglù hǎo méng a! Wǒ juédé xióngmāo méng méng dá! Yǐshàng shì zuòwéi xíngróngcí de yòngfǎ.“Méng” hái kěyǐ zuòwéi dòngcí, yìsi shì “xǐhuān”: Wǒ hěn méng zhè bù mànhuà (wǒ hěn xǐhuān zhè bù mànhuà).

Wǒmen zài shuō dòngmàn zhōng de nǚxìng rénwù hěn “méng” shí, yī fāngmiàn shì shuō tā hěn “kě’ài”, dànshì yòu bùjǐn jǐn shì “kě’ài”. Nàme, zěnyàng de dòngmàn nǚxìng bèi rènwéi shì hěn “méng” de ne? Tāmen yībān jùyǒu yǐxià tèzhēng:
1, Niánqīng, tèbié shì liǎn hěn niánqīng, kàn qǐlái jiù xiàng shí’èrsān suì de shàonǚ de liǎn.
2, Dàdà de yǎnjīng, kàn qǐlái shuǐ wāngwāng de zuì hǎo.
3, Tóu de bǐlì bǐjiào dà, zhītǐ bǐjiào xìxiǎo, kàn qǐlái yǒudiǎn shòuruò, bùshì nà zhǒng jīròu xiàntiáo míngxiǎn, ài yùndòng de shàonǚ.
4, Tóufǎ de yánsè chángcháng shì duōcǎi de, chángcháng yǒu liúhǎi.
Dàgài jiùshì yǐshàng zhèxiē, fúhé sāntiáo jīběn jiùsuàn shì jùbèi “méng” de tèdiǎnle.

“Méng” zuìchū shì liúxíng yú dòngmàn àihào zhě de quānzi lǐ, hòulái zài wǎngluò shìjiè liúchuán kāi lái, suǒyǐ jiù yǒule: Méng mèizi, méng méng dá, màiméng, zhèxiē shuōfǎ.“Màiméng” jiùshì “zhuāng kě’ài”. Wǎngluò shàng xiànzài yěyǒu hěnduō xiǎo dòngwù “màiméng” de túpiàn, zhǐyào nǐ sōusuǒ “màiméng de dòngwù”, jiù néng kàn dàole.

In the comments section of Slow Chinese I saw a message from a foreign follower called Jesse. ‘What is the meaning of 萌? Does it mean ‘cute’? Today we’ll talk about the question of 萌.’

The initial meaning of 萌 was 萌生 (come into being, arise; produce), i.e. 产生 (to produce). For example: ‘This film produced in me the idea of going to Tibet to have a look.’ There is also the word 萌芽 (sprout, bud), which means: the seed of a plant has broken the ground and sprouted, a seedling has sprouted.

I discovered that there is a big difference between Asian and western girls during my time in America teaching at a high school for girls. The style of dress and appearance of the fiften to sixteen year old girls was quite mature and some of them even used make-up. If Chinese met girls like this on the street, most of them would consider them already to be adults. Whereas in China, even if they were university students or young people that had just come onto the job market, they would rarely do themselves up in such an adult style. In China, Japan and Korea, regardless of whether male or female, it is felt that women that look young and cute are the most attractive so women in these countries will do their make-up in a young style also representing sweetness and to look as cute as possible.

With this background, the modern meaning of to have 萌 is: ‘cute’. The first occurrence of this was in Japanese mangas in which female characters were described as 萌. We can also say ‘she is extremely 萌’ (‘she is ‘cute’ in the extreme). Later this was also used to describe animals, e.g. ‘Giraffes are cute.’ ‘I find pandas cute as.’ In these sentences it functions as an adjective. But 萌 can also be used as a verb in which case the meaning is ‘to like’: I really 萌 this manga (I really like this manga).

When we describe female characters in manga as 萌, on the one hand we are saying that they are ‘cute’, but not only ‘cute’. So, what sort of female characters are cosidered 萌? In general they have the following traits:
1. Young, especially in the face, like a twelve or thirteen year old girl.
2. Big eyes, preferably bright and intelligent.
3. The head is proportionally large and the limbs proportianally small. They will look thin and weak. They are not those girls that with clearly defined muscles that like sport.
4. The hair is often coloured and with bangs.

So in general, if someone conforms to three of the above basic traits then she can be considered to be 萌.

萌 initially became popular in manga circles and later became popularised in the wider world through the internet with expressions such as 萌妹子、萌萌哒 and 卖萌 becoming popular. 卖萌 means the same as ‘to act cute’. Nowadays in the internet there are a lot of pictures of animals which are designed to be cute. You just need to do a search on 卖萌的动物 and you will see.

That’s it for today’s talk on 萌. If there are any more current words that you’d like to find out more about you’re welcome to leave a message.

Notes:

1) 萌萌哒: according to dictionaries 哒 is a modal particle but it seems to have taken on a life of it’s own in this expression. 萌萌哒 means ’incredibly cute’. The internet is noticebly short of explanations of 哒, however, other than to say that it’s a modal particle. It also occurs in the new expression 棒棒哒, meaning something like ‘awesome’ but sounding cute. Given the lack of dictionary entries it seems to have been appropriated to be used in such cutesy expressions.

Robert Budzul (robert@budzul.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

在过去的几个月里，习大大真忙啊。九月在美国和奥巴马共进晚宴，十月在英国跟卡梅伦喝酒聊天，十一月飞到新加坡，跟马英九微笑握手。他们的双手一握，马上就成了各大新闻头条。原因很简单：这是自1949年中国内战结束之后，中国大陆和台湾领导人的首次会谈。

关于这次会面的历史意义和影响，中外媒体都已经进行了各种深度评论。如果你听腻了严肃的政治新闻，那网友们挖出的各种“内幕”一定会让你眼前一亮。

首先，有网友曝光了“习马会”的晚餐菜单。菜品都是简单清淡的家常菜，包括糯米饭、东坡肉和四川担担面。马英九还带来了他喜爱的台湾马祖老酒。马祖老酒很特别，饮用的时候常常会配上生姜丝、红糖等，很有“台湾味”。而且，为了体现平等原则，这次晚餐双方实行AA制。由于大陆和台湾一直拒绝承认对方政权的合法性，“习马会”之前，网友们都在猜测：习大大和马英九见面的时候，他们会怎么称呼对方？结果是：他们以“先生”称呼对方，回避了各自的元首称谓。
对于很多大陆人来说，“台湾”是一个既熟悉又陌生的词。说它“熟悉”，是因为台湾一直是电视新闻关注的焦点；说它“陌生”，是因为其实并没有多少人真正去过台湾，了解台湾。作为一个大陆人，我对台湾现状的了解，竟然大部分都是来自在美国的生活。来美国之前，我一个台湾人都不认识，对台湾的认识全部来自于新闻和课本。来了美国之后，我结交了很多台湾朋友。我跟台湾朋友说，课本曾经告诉我们，台湾同胞生活在水深火热之中，我们要去解放台湾。她大笑着说，她以前听说大陆人民穷得没有饭吃，只能吃香蕉皮。我说，很多大陆人觉得大陆好心好意想让两岸统一，可是台湾却总不领情。她无奈地说：“你们从小被教育‘台湾是中国的一部分’，而我们从小被教育‘台湾是一个独立的国家’，所以双方都很难妥协。”我们聊得越多，我越发现，复杂的政治导致了很多误解，而交流，是消除所有误解的最好办法。

跟台湾朋友在一起的时候，我们说同样的语言，讨论同样的中国历史人物，在同样的节日吃同样的传统美食，这种和谐与默契，很难被充满偏见的历史和政治改变。我想，习大大和马英九一起吃面喝酒的时候，应该也会有这份相似的和谐。

在過去的幾個月裡，習大大真忙啊。九月在美國和奧巴馬共進晚宴，十月在英國跟卡梅倫喝酒聊天，十一月飛到新加坡，跟馬英九微笑握手。他們的雙手一握，馬上就成了各大新聞頭條。原因很簡單：這是自1949年中國內戰結束之後，中國大陸和台灣領導人的首次會談。

關於這次會面的歷史意義和影響，中外媒體都已經進行了各種深度評論。如果你聽膩了嚴肅的政治新聞，那網友們挖出的各種“內幕”一定會讓你眼前一亮。

首先，有網友曝光了“習馬會”的晚餐菜單。菜品都是簡單清淡的家常菜，包括糯米飯、東坡肉和四川擔擔面。馬英九還帶來了他喜愛的台灣馬祖老酒。馬祖老酒很特別，飲用的時候常常會配上生薑絲、紅糖等，很有“台灣味”。而且，為了體現平等原則，這次晚餐雙方實行AA制。由於大陸和台灣一直拒絕承認對方政權的合法性，“習馬會”之前，網友們都在猜測：習大大和馬英九見面的時候，他們會怎麼稱呼對方？結果是：他們以“先生”稱呼對方，迴避了各自的元首稱謂。
對於很多大陸人來說，“台灣”是一個既熟悉又陌生的詞。說它“熟悉”，是因為台灣一直是電視新聞關注的焦點；說它“陌生”，是因為其實並沒有多少人真正去過台灣，了解台灣。作為一個大陸人，我對台灣現狀的了解，竟然大部分都是來自在美國的生活。來美國之前，我一個台灣人都不認識，對台灣的認識全部來自於新聞和課本。來了美國之後，我結交了很多台灣朋友。我跟台灣朋友說，課本曾經告訴我們，台灣同胞生活在水深火熱之中，我們要去解放台灣。她大笑著說，她以前聽說大陸人民窮得沒有飯吃，只能吃香蕉皮。我說，很多大陸人覺得大陸好心好意想讓兩岸統一，可是台灣卻總不領情。她無奈地說：“你們從小被教育’台灣是中國的一部分’，而我們從小被教育’台灣是一個獨立的國家’，所以雙方都很難妥協。”我們聊得越多，我越發現，複雜的政治導致了很多誤解，而交流，是消除所有誤解的最好辦法。

跟台灣朋友在一起的時候，我們說同樣的語言，討論同樣的中國歷史人物，在同樣的節日吃同樣的傳統美食，這種和諧與默契，很難被充滿偏見的歷史和政治改變。我想，習大大和馬英九一起吃麵喝酒的時候，應該也會有這份相似的和諧。

Zài guòqù de jǐ gè yuè lǐ, xí dàdà zhēn máng a. Jiǔ yuè zài měiguó hé àobāmǎ gòng jìn wǎnyàn, shí yuè zài yīngguó gēn kǎ méi lún hējiǔ liáotiān, shíyī yuè fēi dào xīnjiāpō, gēn mǎyīngjiǔ wéixiào wòshǒu. Tāmen de shuāngshǒu yī wò, mǎshàng jiù chéngle gè dà xīnwén tóutiáo. Yuányīn hěn jiǎndān: Zhè shì zì 1949 nián zhōngguó nèizhàn jiéshù zhīhòu, zhōngguó dàlù hé táiwān lǐngdǎo rén de shǒucì huìtán.

Guānyú zhè cì huìmiàn de lìshǐ yìyì hé yǐngxiǎng, zhōngwài méitǐ dōu yǐjīng jìnxíngle gè zhǒng shēndù pínglùn. Rúguǒ nǐ tīng nìle yánsù de zhèngzhì xīnwén, nà wǎngyǒumen wā chū de gè zhǒng “nèimù” yīdìng huì ràng nǐ yǎnqián yī liàng.

Shǒuxiān, yǒu wǎngyǒu paoguāngle “xí mǎ huì” de wǎncān càidān. Càipǐn dōu shì jiǎndān qīngdàn de jiācháng cài, bāokuò nuòmǐ fàn, dōng pō ròu hé sìchuān dàndàn miàn. Mǎyīngjiǔ hái dài láile tā xǐ’ài de táiwān mǎzǔ lǎojiǔ. Mǎzǔ lǎojiǔ hěn tèbié, yǐnyòng de shíhòu chángcháng huì pèi shàng shēngjiāng sī, hóngtáng děng, hěn yǒu “táiwān wèi”. Érqiě, wèile tǐxiàn píngděng yuánzé, zhè cì wǎncān shuāngfāng shíxíng AA zhì. Yóuyú dàlù hé táiwān yīzhí jùjué chéngrèn duìfāng zhèngquán de héfǎ xìng,“xí mǎ huì” zhīqián, wǎngyǒumen dōu zài cāicè: Xí dàdà hé mǎyīngjiǔ jiànmiàn de shíhòu, tāmen huì zěnme chēnghu duìfāng? Jiéguǒ shì: Tāmen yǐ “xiānshēng” chēnghu duìfāng, huíbìle gèzì de yuánshǒu chēngwèi.
Duìyú hěnduō dàlù rén lái shuō,“táiwān” shì yīgè jì shúxī yòu mòshēng de cí. Shuō tā “shúxī”, shì yīnwèi táiwān yīzhí shì diànshì xīnwén guānzhù de jiāodiǎn; shuō tā “mòshēng”, shì yīn wéi qíshí bìng méiyǒu duōshǎo rén zhēnzhèng qùguò táiwān, liǎojiě táiwān. Zuòwéi yīgè dàlù rén, wǒ duì táiwān xiànzhuàng de liǎojiě, jìngrán dà bùfèn dōu shì láizì zài měiguó de shēnghuó. Lái měiguó zhīqián, wǒ yīgè táiwān rén dōu bù rènshì, duì táiwān de rènshì quánbù láizì yú xīnwén hé kèběn. Láile měiguó zhīhòu, wǒ jiéjiāole hěnduō táiwān péngyǒu. Wǒ gēn táiwān péngyǒu shuō, kèběn céngjīng gàosù wǒmen, táiwān tóngbāo shēnghuó zài shuǐshēnhuǒrè zhī zhōng, wǒmen yào qù jiěfàng táiwān. Tā dà xiàozhe shuō, tā yǐqián tīng shuō dàlù rénmín qióng dé méiyǒu fàn chī, zhǐ néng chī xiāngjiāo pí. Wǒ shuō, hěnduō dàlù rén juédé dàlù hǎoxīn hǎoyì xiǎng ràng liǎng’àn tǒngyī, kěshì táiwān què zǒng bù lǐngqíng. Tā wúnài de shuō:“Nǐmen cóngxiǎo bèi jiàoyù ‘táiwān shì zhōngguó de yíbùfèn’, ér wǒmen cóngxiǎo bèi jiàoyù ‘táiwān shì yīgè dúlì de guójiā’, suǒyǐ shuāngfāng dōu hěn nán tuǒxié.” Wǒmen liáo dé yuè duō, wǒ yuè fāxiàn, fùzá de zhèngzhì dǎozhìle hěnduō wùjiě, ér jiāoliú, shì xiāochú suǒyǒu wùjiě de zuì hǎo bànfǎ.

Gēn táiwān péngyǒu zài yīqǐ de shíhòu, wǒmen shuō tóngyàng de yǔyán, tǎolùn tóngyàng de zhōngguó lìshǐ rénwù, zài tóngyàng de jiérì chī tóngyàng de chuántǒng měishí, zhè zhǒng héxié yǔ mòqì, hěn nán bèi chōngmǎn piānjiàn de lìshǐ hé zhèngzhì gǎibiàn. Wǒ xiǎng, xí dàdà hé mǎyīngjiǔ yīqǐ chī miàn hējiǔ de shíhòu, yīnggāi yě huì yǒu zhè fèn xiāngsì de héxié.

Over the last few months, Uncle Xi has been really busy. A joint banquet with Obama in America in September, drinks and a chat with Cameron in the UK in October, and a flight to Singapore in November where he smiled at and shook hands with Ma Ying-jeou (President of Taiwan). Their two hands grasped together soon became a major news headline. The reason is very simple: these were the first talks between the leaders of Mainland China and Taiwan since the end of the Civil War in 1949.

Chinese and foreign media have already begun various kinds of thorough discussions in regards to the historical significance and influence of this meeting. If you are tired of listening to serious political news, then the ‘inside story’ uncovered by netizens will definitely interest you.

First, a netizen revealed the dinner menu of the ‘Xi-Ma meeting’. The dishes were all simple and light home-style food, including glutinous rice, ‘Dongpo rou’ [1] and Sichuan ‘dandan’ noodles [2]. Ma Ying-jeou also brough along his favourite ‘Matsu aged liquor’ [3]. ‘Matsu aged liquor’ is very special, as when it is drunk it is often accompanied by shredded ginger and brown sugar, having a strong ‘Taiwan flavour’. Futhermore, in order to reflect the principle of equality, both sides paid their own way. Because both the PRC and Taiwan refuse to recognise the legitimacy of the other, before the meeting of Xi and Ma, netizens made guesses about how Uncle Xi and Ma Yingjeou would address each other when they met. It turned out that they referred to each other as ‘Mister’ avoiding their respective titles as heads of state.

According to many mainland Chinese, Taiwan is both a familar and an unknown word. They say that it is ‘familiar’ because Taiwan is continually the focus of television news; they say that it is ‘unknown’ because not a lot of people have been to Taiwan or really understand Taiwan. As a person from mainland China, I understand the current situation as regards Taiwan but stangely enough I learnt most of it while I was living in the US. Before coming to the US, I had never known anyone from Taiwan and my knowledge of Taiwan came solely from the news and textbooks. After coming to the US I made many Taiwanese friends. I told a Taiwanese friend that our textbooks told us that the Taiwanese lived under terrible conditions and we must go and liberate Taiwan. She laughed and said that she had heard that mainland Chinese are so poor that they have nothing to eat and are thus forced to eat banana peel. I said that many mainland Chinese feel that the PRC wants to unite the PRC with Taiwan out of kindness and good intentions but that Taiwan doesn’t appreciate this kindness. She could only say: ‘you’re taught from a young age that Taiwan is part of China whereas we are taught that Taiwan is an independant country so it’s very difficult for both sides to reach a compromise.’ The longer we chatted, the more I discovered that these complicated politics had led to many misunderstandings and that communication is the best method of eliminating all misunderstandings.

When I’m with my Taiwanese friends we speak a common language, discuss the same figures from Chinese history and eat the same traditional foods during the same festivals. This harmony and implicit recognition can only with difficulty be disturbed by a history and politics full of prejudice. I believe that when Uncle Xi and Ma Yingjeou ate noodles and drank together there would have been a similar feeling of harmony.

[1] a stir-fried pork dish named after famous Song Dynasty writer, Su Shi (a.k.a. Su Dongpo)
[2] Sichuan noodles served only with a spicy and numbing sauce, usually from a street vender.
[3] Rice wine made by Matsu Distillery on the Matsu Islands (group of Islands just off the coast of Mainland China, administered by Taiwan).
[4] 腻: a great word used in a similar way to form an expression meaning ‘I’ve eaten so much of this that I’m now sick of it’… 吃腻了 – it can be used with many verbs to convey a similar meaning.
[5] 竟然: I keep coming across this word that doesn’t really have a direct translation into English – unexpectedly, to one’s suprise.

Translation by:
Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

前几天，一个英国当地的中文老师发了一封群邮件问大家：“闻”不是和鼻子相关吗？我们说“闻起来很香”，为什么“闻”字里面有个“耳朵”的“耳”呢？

大家都知道，汉字已经有几千年的历史了。所以汉字的意义在这几千年的过程中也有一些演变。就拿“闻”这个字来说，它最初的意思就是“听”。有个成语叫“闻鸡起舞”，原意就是一个人在半夜听到公鸡的叫声就起床舞剑练武了，后来也用来表达一个人很有理想，很有抱负，十分刻苦，能及时奋起行动。

还有一个成语“博闻强识”，意思就是，听过很多东西，记住了很多东西。形容一个人知识丰富，记忆力好。

唐朝的韩愈在《师说》这篇文章中有这样一句话：闻道有先后，术业有专攻。意思是：知道道理有先有后，技能学业各有专门研究。这里的“闻”，是“知道”的意思，最初是“听到”，然后才是“知道”。现代汉语中，词语“听闻”中的“闻”也是这个意思。

“闻”也可以作为名词用，表示听到的事情。比如：新闻，也就是最新听到的事情。当然，现代资讯发达，很多新闻也不一定是听到的，还可以是看到的。还有：见闻，就是你看到的事情和听到的事情。

“闻”还可以表示名声，也是和“听”有关，别人的名声你是怎么知道的呢？听来的嘛。比如“丑闻”。

“闻起来很香”这里的“闻”和鼻子相关，这只是“闻”这个汉字众多意义里面的一个。在我看来，这也是一种“通感”，东西从外面进入耳朵和进入鼻子，或许在中国人看来是相关的？

现在或许你还有一个疑问，“闻”字的“耳”我已经明白了，那么“门”又是怎么回事？“耳”在这里表示的是意义，“门”在这里表示声音。这是一个典型的形声字。比如你最初学过的“妈”，“女”表示意义，“马”表示声音。

作为一名汉语老师，我觉得汉字很有趣。如果你喜欢这样的文章，可以留言，或者你对汉字有什么疑问，也可以给我们留言。

前幾天，一個英國當地的中文老師發了一封群郵件問大家：“聞”不是和鼻子相關嗎？我們說“聞起來很香”，為什麼“聞”字裡面有個“耳朵”的“耳”呢？

大家都知道，漢字已經有幾千年的歷史了。所以漢字的意義在這幾千年的過程中也有一些演變。就拿“聞”這個字來說，它最初的意思就是“聽”。有個成語叫“聞雞起舞”，原意就是一個人在半夜聽到公雞的叫聲就起床舞劍練武了，後來也用來表達一個人很有理想，很有抱負，十分刻苦，能及時奮起行動。

還有一個成語“博聞強識”，意思就是，聽過很多東西，記住了很多東西。形容一個人知識豐富，記憶力好。

唐朝的韓愈在《師說》這篇文章中有這樣一句話：聞道有先後，術業有專攻。意思是：知道道理有先有後，技能學業各有專門研究。這裡的“聞”，是“知道”的意思，最初是“聽到”，然後才是“知道”。現代漢語中，詞語“聽聞”中的“聞”也是這個意思。

“聞”也可以作為名詞用，表示聽到的事情。比如：新聞，也就是最新聽到的事情。當然，現代資訊發達，很多新聞也不一定是聽到的，還可以是看到的。還有：見聞，就是你看到的事情和聽到的事情。

“聞”還可以表示名聲，也是和“聽”有關，別人的名聲你是怎麼知道的呢？聽來的嘛。比如“醜聞”。

“聞起來很香”這裡的“聞”和鼻子相關，這只是“聞”這個漢字眾多意義裡面的一個。在我看來，這也是一種“通感”，東西從外面進入耳朵和進入鼻子，或許在中國人看來是相關的？

現在或許你還有一個疑問，“聞”字的“耳”我已經明白了，那麼“門”又是怎麼回事？ “耳”在這裡表示的是意義，“門”在這裡表示聲音。這是一個典型的形聲字。比如你最初學過的“媽”，“女”表示意義，“馬”表示聲音。

作為一名漢語老師，我覺得漢字很有趣。如果你喜歡這樣的文章，可以留言，或者你對漢字有什麼疑問，也可以給我們留言。

Qián jǐ tiān, yīgè yīngguó dāngdì de zhōngwén lǎoshī fāle yī fēng qún yóujiàn wèn dàjiā:“Wén” bùshì hé bí zǐ xiāngguān ma? Wǒmen shuō “wén qǐlái hěn xiāng”, wèishéme “wén” zì lǐmiàn yǒu gè “ěrduǒ” de “ěr” ne?

Dàjiā dōu zhīdào, hànzì yǐjīng yǒu jǐ qiān nián de lìshǐle. Suǒyǐ hànzì de yìyì zài zhè jǐ qiān nián de guòchéng zhōng yěyǒu yīxiē yǎnbiàn. Jiù ná “wén” zhège zì lái shuō, tā zuìchū de yìsi jiùshì “tīng”. Yǒu gè chéngyǔ jiào “wénjīqǐwǔ”, yuányì jiùshì yīgè rén zài bànyè tīng dào gōngjī de jiào shēng jiù qǐchuáng wǔ jiàn liànwǔle, hòulái yě yòng lái biǎodá yīgè rén hěn yǒu lǐxiǎng, hěn yǒu bàofù, shífēn kèkǔ, néng jíshí fènqǐ xíngdòng.

Hái yǒu yīgè chéngyǔ “bó wén qiáng zhì”, yìsi jiùshì, tīngguò hěnduō dōngxī, jì zhùle hěnduō dōngxī. Xíngróng yīgè rén zhīshì fēngfù, jìyìlì hǎo.

Táng cháo de hányù zài “shī shuō” zhè piān wénzhāng zhōng yǒu zhèyàng yījù huà: Wén dào yǒu xiānhòu, shù yè yǒu zhuāngōng. Yìsi shì: Zhīdào dao lǐ yǒu xiān yǒu hòu, jìnéng xuéyè gè yǒu zhuānmén yánjiū. Zhèlǐ de “wén”, shì “zhīdào” de yìsi, zuìchū shì “tīng dào”, ránhòu cái shì “zhīdào”. Xiàndài hànyǔ zhòng, cíyǔ “tīngwén” zhōng de “wén” yěshì zhège yìsi.

“Wén” yě kěyǐ zuòwéi míngcí yòng, biǎoshì tīng dào de shìqíng. Bǐrú: Xīnwén, yě jiùshì zuìxīn tīng dào de shìqíng. Dāngrán, xiàndài zīxùn fādá, hěnduō xīnwén yě bù yīdìng shì tīng dào de, hái kěyǐ shì kàn dào de. Hái yǒu: Jiànwén, jiùshì nǐ kàn dào de shìqíng hé tīng dào de shìqíng.

“Wén” hái kěyǐ biǎoshì míngshēng, yěshì hé “tīng” yǒuguān, biérén de míngshēng nǐ shì zěnme zhīdào de ne? Tīng lái de ma. Bǐrú “chǒuwén”.

“Wén qǐlái hěn xiāng” zhèlǐ de “wén” hé bí zǐ xiāngguān, zhè zhǐshì “wén” zhège hànzì zhòngduō yìyì lǐmiàn de yīgè. Zài wǒ kàn lái, zhè yěshì yī zhǒng “tōng gǎn”, dōngxī cóng wàimiàn jìnrù ěrduǒ hé jìnrù bízi, huòxǔ zài zhōngguó rén kàn lái shì xiāngguān de?

Xiànzài huòxǔ nǐ hái yǒu yīgè yíwèn,“wén” zì de “ěr” wǒ yǐjīng míngbáile, nàme “mén” yòu shì zěnme huí shì?“Ěr” zài zhèlǐ biǎoshì de shì yìyì,“mén” zài zhèlǐ biǎoshì shēngyīn. Zhè shì yīgè diǎnxíng de xíngshēng zì. Bǐrú nǐ zuìchū xuéguò de “mā”,“nǚ” biǎoshì yìyì,“mǎ” biǎoshì shēngyīn.

Zuòwéi yī míng hànyǔ lǎoshī, wǒ juédé hànzì hěn yǒuqù. Rúguǒ nǐ xǐhuān zhèyàng de wénzhāng, kěyǐ liúyán, huòzhě nǐ duì hànzì yǒu shé me yíwèn, yě kěyǐ gěi wǒmen liúyán.

A few days ago a Chinese teacher from England sent out a group email asking: “Isn’t ‘闻 – wén’ related to the nose? We say ‘闻起来很香’ (‘this smells really good’), so why does the character ‘闻’ have ‘耳‘ from ‘耳朵’ (ear) in the middle?”

It is well known that Chinese Characters have a few thousand years of history. Over the course of these thousands of years, the meanings of Chinese characters have developed and evolved. Take the Character ‘闻’, which first meant ‘listen’. There is a proverb that goes ‘wén jī qǐ wǔ’, which originally meant that when a person hears the crowing of a rooster in the middle of the night, they get out of bed and practise their swordsmanship. Later it was also used to convey that someone has high ideals, is very ambitious, is extremely hard working, and is able to promptly rise up with force and spirit to take action.

There is another proverb ‘bó wén qiáng jì’, which means to have heard many things, and to have remembered many things. It describes a person with rich knowledge and a powerful memory.

In an essay titled ‘师说 – shīshuō’ by the Tang Dynasty’s Hányù [1] there’s a sentence that goes something like: ‘wéndào yǒu xiān-hòu, shù yè yǒu zhuāngōng’. It means: becoming aware of the truth has a proper sequence, skills and studies each have specialized considerations. The ‘闻’ here means ‘to know’. Initially it was ‘to hear’, only later on did it become ‘to know’. In modern Mandarin, the ‘闻’ from the term ‘听闻 – to hear (news, what sb. is saying etc.)’ also contains this meaning.

‘闻‘ can also be used as a noun, expressing the affairs one has heard of. For example: ‘news’ (新闻) can also be considered the newest affairs one has heard of. Of course, in this modern era of flourishing information, a lot of news isn’t necessarily heard, but can also be viewed. Also: ‘见闻 – jiànwén’, which means the things you have seen and the things you have heard (knowledge).

‘闻’ can also express ‘reputation’, and is related to ‘听 – to hear, to listen’. How do you know of someone else’s reputation? You hear about it. For example ‘丑闻 – scandle’.

The ‘闻’ in ‘‘闻起来很香’ (‘this smells really nice’) is related to ‘鼻子 – nose’, and is just one of its many meanings. In my view, this is just a rhetorical technique [2]: things from outside enter the ears and enter the nose, or perhaps it is only from the Chinese people’s perspective they are related.

Now perhaps you still have a question: “I understand the ‘耳’ in ‘闻’, but what’s with the ‘门’?” The ‘耳’ here conveys the meaning, while the ‘门’ indicates the sound (in this case the rising tone, and ‘en’ final). This is a typical example of a ‘phonetic compound’ [3]. For example in the character ‘妈’ which you learned in the very beginning, ‘女’ represents the meaning while ‘马’ represents the sound.

As a teacher of Chinese I find that Chinese characters are very interesting. If you like this sort of essay you can leave a comment, or if you have a question about Chinese characters you can also leave a comment.

舞剑 – wǔjiàn (n.) sword-play, swordsmanship; (v.) wield (a sword); perform a sword dance
练武 – liànwǔ (v.) learn or practice martial arts
理想 – lǐxiǎng (n.) an ideal; a dream; (adj.) ideal
抱负 – bàofù (n.) ambition
刻苦 – kèkǔ (adj.) hardworking, assiduous
及时 – jíshí (adj.) timely; (adv.) promptly
奋起 – fènqǐ (v.) brace up; exert one’s self; rise with force and spirit
通感 – tōnggǎn (n.) rhetoric technique
形声字 – xíngshēngzì (n.) a picto-phonetic character

NOTES:
[1] 韩愈 – Hányù (768 – 824) was a leading Tang Dynasty statesman, philosopher, essayist and poet.
[2] ‘通感 – tōnggǎn’ isn’t found in most dictionaries. However, the Xiandai Hanyu Guifan Cidian contains an entry in Mandarin which defines it as a ‘修辞手法’, or ‘rhetoric techinique’. Some examples include ‘甜美’ which combines ‘sweet’ and ‘beautiful’ to become ‘loved, cherished’. Another example given is when ‘冷 – cold’ or ‘暖 – warm’ are used to describe colors.
[3] ‘Phonetic compounds’ (also known as ‘phonograms’, ‘picto-phonetic characters’, or ‘semantic-plus-phonetic characters) are those Chinese characters with one element/radical indicating the meaning, and the other indicating the sound. They are one of the six methods for forming Chinese characters.

Robert Budzul (robert@budzul.com)
Zak Gray (zak_lives@hotmail.com)

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!

---

---

Chú ý: Đây là tài tiệu đi kèm sách bản cứng Trung Quốc 247: Mái nhà thân thuộc. Tài liệu sẽ có ích và có tác dụng tối đa khi dùng cùng sách bản cứng. Cả nhà có thể xem thêm về sách bản cứng nha!

猴年到了，我们当然要说说“猴”。

一开始，我试着想想在汉语中跟“猴”有关的成语。结果发现：居然没什么好词！比如：有一个成语叫 “尖嘴猴腮”，字面意思是尖尖的嘴巴，跟猴子一样的腮帮子，后来用来说一个人样子丑陋。还有一个词叫“杀鸡儆猴”，意思是杀鸡给猴子看，现在用来比喻通过惩罚一个人来警告别人。还有别的例子，比如：沐冠而猴，五马六猴，山中无老虎猴子称大王，等等，都是贬义词。想到这儿，真是忍不住为猴子们伤心。你也许会说：猴子多可爱啊，聪明又机灵，难道中国人不喜欢猴子吗？

当然不是！如果说，猴子的形象最初可能并不受人们欢迎，但在现代中国社会，猴子的人气还是很高的。这与一部经典的中国小说《西游记》有非常密切的关系。《西游记》讲了唐僧和几个徒弟去西天取经的故事。唐僧的徒弟中，最聪明、武功最高强的，是一只名叫孙悟空的猴子。他们去西天取经的路上遇到了很多困难，可是无论遇到什么对手，孙悟空总是能够战胜他们，保护他的师父。我小时候，一到假期，电视台就会播《西游记》的电视剧，这是我们这一代人非常难忘的童年记忆。《西游记》也为猴子赢来了无数粉丝。

说完《西游记》，我们还要说说另一个和猴子有关系的东西——猴票。很多中国人，特别是我父母那一代人，都有集邮的习惯。猴票是1980年中华人民共和国发行的第一张生肖邮票。你也许觉得奇怪：猴子在十二生肖里排名第九，为什么发行的第一张生肖邮票不是排名第一的老鼠呢？答案简单又好笑：在一九八零年以前，政府没想到发行生肖邮票呗，所以只能从“猴子”这儿开始了。一开始，猴票的定价非常便宜，一张才八分钱。在这过去的三十多年中，猴票的价值翻了无数倍，现在一张猴票，至少值一万多块钱。有很多集邮爱好者，都因为价值连城的猴票，赚了大钱。今年的春节，美国邮政局也发行了猴票。我毫不犹豫地买了一套，忍不住做起白日梦来：几十年后，这可能成为一笔留给我孙子孙女的可观财产呢！

关于猴子，我们今天就先说这么多。在这里给大家拜个晚年，祝所有慢速中文的听众朋友猴年大吉！万事如意！

猴年到了，我們當然要說說“猴”。

一開始，我試著想想在漢語中跟“猴”有關的成語。結果發現：居然沒什麼好詞！比如：有一個成語叫 “尖嘴猴腮”，字面意思是尖尖的嘴巴，跟猴子一樣的腮幫子，後來用來說一個人樣子丑陋。還有一個詞叫“殺雞儆猴”，意思是殺雞給猴子看，現在用來比喻通過懲罰一個人來警告別人。還有別的例子，比如：沐冠而猴，五馬六猴，山中無老虎猴子稱大王，等等，都是貶義詞。想到這兒，真是忍不住為猴子們傷心。你也許會說：猴子多可愛啊，聰明又機靈，難道中國人不喜歡猴子嗎？

當然不是！如果說，猴子的形象最初可能並不受人們歡迎，但在現代中國社會，猴子的人氣還是很高的。這與一部經典的中國小說《西遊記》有非常密切的關係。 《西遊記》講了唐僧和幾個徒弟去西天取經的故事。唐僧的徒弟中，最聰明、武功最高強的，是一隻名叫孫悟空的猴子。他們去西天取經的路上遇到了很多困難，可是無論遇到什麼對手，孫悟空總是能夠戰勝他們，保護他的師父。我小時候，一到假期，電視台就會播《西遊記》的電視劇，這是我們這一代人非常難忘的童年記憶。 《西遊記》也為猴子贏來了無數粉絲。

說完《西遊記》，我們還要說說另一個和猴子有關係的東西——猴票。很多中國人，特別是我父母那一代人，都有集郵的習慣。猴票是1980年中華人民共和國發行的第一張生肖郵票。你也許覺得奇怪：猴子在十二生肖裡排名第九，為什麼發行的第一張生肖郵票不是排名第一的老鼠呢？答案簡單又好笑：在一九八零年以前，政府沒想到發行生肖郵票唄，所以只能從“猴子”這兒開始了。一開始，猴票的定價非常便宜，一張才八分錢。在這過去的三十多年中，猴票的價值翻了無數倍，現在一張猴票，至少值一萬多塊錢。有很多集郵愛好者，都因為價值連城的猴票，賺了大錢。今年的春節，美國郵政局也發行了猴票。我毫不猶豫地買了一套，忍不住做起白日夢來：幾十年後，這可能成為一筆留給我孫子孫女的可觀財產呢！

關於猴子，我們今天就先說這麼多。在這裡給大家拜個晚年，祝所有慢速中文的聽眾朋友猴年大吉！萬事如意！

Hóu nián dàole, wǒmen dāngrán yào shuō shuō “hóu”.

Yī kāishǐ, wǒ shì zhuóxiǎng xiǎng zài hànyǔ zhòng gēn “hóu” yǒuguān de chéngyǔ. Jiéguǒ fāxiàn: Jūrán méishénme hǎo cí! Bǐrú: Yǒu yīgè chéngyǔ jiào “jiānzuǐhóusāi”, zìmiàn yìsi shì jiān jiān de zuǐbā, gēn hóuzi yīyàng de sāibāngzi, hòulái yòng lái shuō yīgè rén yàngzi chǒulòu. Hái yǒu yīgè cí jiào “shājījìnghóu”, yìsi shì shā jī gěi hóuzi kàn, xiànzài yòng lái bǐyù tōngguò chéngfá yīgè rén lái jǐnggào biérén. Hái yǒu bié de lìzi, bǐrú: Mù guān ér hóu, wǔ mǎ liù hóu, shānzhōng wú lǎohǔ hóuzi chēng dàwáng, děng děng, dōu shì biǎnyì cí. Xiǎngdào zhè’er, zhēnshi rěn bù zhù wèi hóuzimen shāngxīn. Nǐ yěxǔ huì shuō: Hóuzi duō kě’ài a, cōngmíng yòu jīling, nándào zhōngguó rén bù xǐhuān hóuzi ma?

Dāngrán bùshì! Rúguǒ shuō, hóuzi de xíngxiàng zuìchū kěnéng bìng bù shòu rénmen huānyíng, dàn zài xiàndài zhōngguó shèhuì, hóuzi de rénqì háishì hěn gāo de. Zhè yǔ yī bù jīngdiǎn de zhōngguó xiǎoshuō “xīyóu jì” yǒu fēicháng mìqiè de guānxì.“Xīyóu jì” jiǎngle tángsēng hé jǐ gè túdì qù xītiān qǔjīng de gùshì. Tángsēng de túdì zhōng, zuì cōngmíng, wǔgōng zuìgāo qiáng de, shì yī zhǐ míng jiào sūnwùkōng de hóuzi. Tāmen qù xītiān qǔjīng de lùshàng yù dàole hěnduō kùnnán, kěshì wúlùn yù dào shénme duìshǒu, sūnwùkōng zǒng shì nénggòu zhànshèng tāmen, bǎohù tā de shīfu. Wǒ xiǎoshíhòu, yī dào jiàqī, diànshìtái jiù huì bō “xīyóu jì” de diànshìjù, zhè shì wǒmen zhè yīdài rén fēicháng nánwàng de tóngnián jìyì.“Xīyóu jì” yě wèi hóuzi yíng lái  le wúshù fěnsī.

Shuō wán “xīyóu jì”, wǒmen hái yào shuō shuō lìng yīgè hé hóuzi yǒu guānxì de dōngxī——hóu piào. Hěnduō zhōngguó rén, tèbié shì wǒ fùmǔ nà yīdài rén, dōu yǒu jíyóu de xíguàn. Hóu piào shì 1980 nián zhōnghuá rénmín gònghéguó fāxíng de dì yī zhāng shēngxiào yóupiào. Nǐ yěxǔ juédé qíguài: Hóuzi zài shí’èr shēngxiào lǐ páimíng dì jiǔ, wèishéme fāxíng de dì yī zhāng shēngxiào yóupiào bùshì páimíng dì yī de lǎoshǔ ne? Dá’àn jiǎndān yòu hǎoxiào: Zài yījiǔbā líng nián yǐqián, zhèngfǔ méi xiǎngdào fāxíng shēngxiào yóupiào bei, suǒyǐ zhǐ néng cóng “hóuzi” zhè’er kāishǐle. Yī kāishǐ, hóu piào de dìngjià fēicháng piányí, yī zhāng cái bā fēn qián. Zài zhè guòqù de sānshí duō nián zhōng, hóu piào de jiàzhí fān liǎo wúshù bèi, xiànzài yī zhāng hóu piào, zhìshǎo zhí yī wàn duō kuài qián. Yǒu hěnduō jíyóu àihào zhě, dōu yīnwèi jiàzhí liánchéng de hóu piào, zhuànle dàqián. Jīnnián de chūnjié, měiguó yóuzhèngjú yě fāxíngle hóu piào. Wǒ háo bù yóuyù de mǎile yī tào, rěn bù zhù zuò qǐ bái rì mèng lái: Jǐ shí nián hòu, zhè kěnéng chéngwéi yī bǐ liú gěi wǒ sūn zǐ sūnnǚ de kěguān cáichǎn ne!

Guānyú hóuzi, wǒmen jīntiān jiù xiān shuō zhème duō. Zài zhèlǐ gěi dàjiā bài gè wǎnnián, zhù suǒyǒu màn sù zhōngwén de tīngzhòng péngyǒu hóu nián dàjí! Wànshì rúyì!

Xem danh sách các bài khác

Phần dịch tiếng Việt có trong sách bản cứng: Trung Quốc 247: Mái nhà thân thuộc cả nhà nhé!