Past Events 2016-17

翻譯謎因和中文具象詩初探
Transcreating Memes: The Case of Chinese Concrete Poetry

2016 / 2017 School of Chinese Research Student Seminar

翻譯謎因和中文具象詩初探
Transcreating Memes: The Case of Chinese Concrete Poetry

陳永傑 Steven Chan

November 25, 2016 (Friday); 5:30-6:45pm
Room 730, Run Run Shaw Tower, Centennial Campus
Language: Putonghua

具象詩難以翻譯,但「可譯性」是相對概念:譯者若認定目標語的文字不能發揮原語文字聲形意俱備的特質,便不能翻譯文本,但目標語也能透過轉換感官意象來重塑效果。講者將借用翻譯學的「謎因」概念,將台灣著名詩人陳黎的四首中文具象詩轉譯成英文。過程中,譯者只要辨認隱含於原文文字裡的「文本謎因」,便可抽絲剝繭,把主題和形式置換至另一語言。此外,「謎因」翻譯也是對原文的回應,有助發掘目標語文字的聲、形、意創作空間。
Concrete poetry is often seen as inherently untranslatable. Untranslatability, however, is a relative notion: a text can be said to resist transfer into another language on the grounds that the referential value of its original words cannot be adequately communicated, but this does not prevent the text from eliciting an effectual response in another language. In this talk, we attempt to translate into English four concrete poems by renowned Taiwanese poet Chen Li to advance the idea of translation as meme transference. By (textual) memes, we refer to the thematic and/or formal economy of the source text that is fossilised in a particular configuration of signifying resources in the source text. Textual memes are abstract; they constitute the aesthetic logic or conceptual motif underlying a piece of writing – the DNA of the text as it were – and are instantiated by concrete discursive units, i.e. the actual words or structures (the ‘fossils’) we encounter in the text. As far as concrete poetry is concerned, translation responds to its source text by developing and extrapolating the textual memes built into the latter, and does so by way of activating resources in the target language.

ALL ARE WELCOME!

http://www.hku.hk/chinese

 

匯通東西:明末清初回教金陵學派的形成與譯經活動
Bridging East and West: The Islam Jinling School of Thought and their Translation Activities in Late Ming and Early Qing China

School of Chinese Research Seminar

匯通東西:
明末清初回教金陵學派的形成與譯經活動
Bridging East and West:
The Islam Jinling School of Thought and their Translation Activities
in Late Ming and Early Qing China

李焯然(新加坡國立大學)

11:00am-12:30pm Friday, November 18, 2016
Room 730, Run Run Shaw Tower,Centennial Campus,
The University of Hong Kong
普通話演講

早在隋唐時代,回教已從西域傳入中國,歷經宋、元兩代,不但信徒人數大增,定居在中國的信徒的後代或與漢人通婚的關係,也促進了民族與文化的交流。過去回教的傳播只侷限於教內人士,《古蘭經》的文本及解說,均為阿拉伯文、波斯文。敘述回教教義及價值觀的中文著述的出版,直到明朝末年才出現,至清代而達高峰。明末清初南京地區出現了一批精通漢文而又對儒家思想認識深厚的回教學者,他們用中文譯解《古蘭經》原文,弘揚回教教義,學術界稱金陵學派。他們的著作對回教教義與儒家思想的交流匯通,產生了深遠的影響。本演講探討明末清初南京回教金陵學派的產生背景,並分析早期的回教譯著及譯經活動如何受到儒家思想的影響。更者,希望通過認識回教譯經活動在當時思想與宗教多元環境的地位,填補過去學術界研究明清之際思想世界的空白。

李焯然,香港大學中文系一級榮譽文學士、哲學碩士,澳洲國立大學哲學博士。曾任新加坡國立大學文學院助理院長、漢學研究中心主任、中文系系主任等職,現為新加坡國立大學雲茂潮中華文化研究中心主任。同時受聘為中國武漢大學、南京大學、湖北大學客座教授、復旦大學文史研究院國際評鑒委員、國際儒學聯合會副理事長。研究專長包含中國思想、文化、明代史、東亞儒學、華人宗教與民俗。已出版專著《明史散論》、《明成祖史論》、《儒學傳統與思想變遷》、《道教簡述》、《丘浚評傳》、《中心與邊緣:東亞文明的互動與傳播》等;並任新加坡國立大學《漢學論叢》、萊頓Brill出版社 Emotions and States of Mind in East Asia 等叢書主編,以及義大利Ming Qing Studies, 日本 Journal of Cultural Interaction in East Asia, 北京《國際漢學》等學報編委。

ALL WELCOME

Poster:
http://web.chinese.hku.hk/poster/20161118.pdf
http://www.hku.hk/chinese

在搶救中消亡? 談納西經文之翻譯
Rescued into Extinction? The Case of the Naxi Texts in Translation

2016 / 2017 School of Chinese Research Student Seminar

在搶救中消亡? 談納西經文之翻譯
Rescued into Extinction? The Case of the Naxi Texts in Translation

Duncan Poupard

November 18, 2016 (Friday): 5:30-6:45pm
Room 730, Run Run Shaw Tower, Centennial Campus, HKU
Language: English

翻譯若其對象為少數民族文本,以雲南麗江盆地之納西東巴文為例,便成為一種民族誌,更確切地說,為一種文化表述。建立民族誌與翻譯兩種活動之間的聯繫意味著我們所關注的不僅僅是文本如何被翻譯(例如被譯成中文或英文),更是翻譯過程本身對該文化的意義。中國視東巴文化及其文本傳統為其非物質文化遺產,且是一種瀕臨滅絕而亟待“搶救”之遺產。翻譯真能超越文本而搶救其文化嗎?或許“搶救”已預設了會有得以穩定地傳承下去的翻譯定本的存在?但假若沒有固定的原文與定本翻譯,且中西方人類學譯者並未考慮到此可能性,情況將是怎樣呢?換言之,“誰來搶救搶救者?”這將是本演講欲探究的問題。
Translation—when dealing with ethnic minority texts such as those of the Naxi Dongba, from the Lijiang basin in Yunnan—is a form of anthropology, specifically the writing of a culture. Establishing this link between the acts of ethnography and translation means that we are not just asking how texts are translated (into Chinese, into English), but what the process means for the culture in question. China has enshrined Dongba culture and the textual traditions of its 300,000 people as part of its intangible cultural heritage, a heritage which must be “rescued” because it is in danger of going extinct. Can translation go beyond the text and rescue a culture? Perhaps “rescue” presupposes the possibility of a final translation, an accepted version which can be safely passed down. But what if there is no fixed source text and no fixed copy, and the Chinese and Western anthropological translators have failed to hold their translations accountable to this possibility? In other words, “Who will rescue the rescuer?” This talk seeks to answer the question.

ALL ARE WELCOME!

 

http://www.hku.hk/chinese

 

世界聽我說——兩岸四地文化辯論大賽

由本院廖舜禧老師帶領,莊承熹、林錦豪和黃冠宇同學組成的香港大學辯論代表隊奪得「世界聽我說——兩岸四地文化辯論大賽」總亞軍。比賽為亞太區最大型的華語辯論及文化大賽,二百所來自中國、台灣、香港、澳門的大學、1100名學生參與,經過多月遴選,最後18所頂尖大學在9月至10月雲集北京中央電視台一決高下。比賽評審由專家導師組、質詢盤問組及現場觀眾近三百人組成,並即場投票決定賽果,香港大學成為唯一一隊囊括所有「最佳辯論員」獎項的大學,締造了歷史。比賽會由中國中央電視台、台灣中天電視台,澳門電視於全球198個國家同步播放。預計播放期為2016年11月到2017年初。
再次恭喜香港大學代表,創出香港大學於國際辯論比賽史上最佳成績。

國際著名女作家嚴歌苓公開演講

公開演講錄影片段

香港大學中文學院
駐校作家計畫

嚴歌苓
Yan Geling: Writer-In-Residence at School of Chinese

公開演講
我文學寫作中的意象

2016年10月28日
下午 5:00-6:30
圖書館大樓許磐卿講堂(LE1)

Poster:
http://web.chinese.hku.hk/poster/20161028.pdf

http://www.chinese.hku.hk/main/writer-in-residence-scheme/events/writer-in-residence-scheme-2016/

http://www.hku.hk/chinese

 

北大漢簡《儒家說叢》與《孔子家語》關係研究
On the Relationship between the Rujia Shuocong of Peking University Han Manuscripts and The School Sayings of Confucius (Kongzi jiayu)

北大漢簡《儒家說叢》與《孔子家語》關係研究

On the Relationship between the Rujia Shuocong of Peking University Han Manuscripts and The School Sayings of Confucius (Kongzi jiayu)

歐亦修 Mr. Au Yik Sau(香港大學中文學院)

Date and Time: November 1, 2016 (Tuesday), 5:30-6:45pm

Venue: Room 730, Run Run Shaw Tower, Centennial Campus

Language: Putonghua

《孔子家語》是一部記錄孔門師生思想言行的著作,然而其真偽一直備受後世學者的爭議。北京大學於2009年從海外入藏一批西漢竹簡,專家整理後發現內有《儒家說叢》一書,而其中一章的內容亦見於《孔子家語》。《儒家說叢》的發現,為學術界辨明《孔子家語》的真偽提供嶄新的證據。是次講演旨在分析《儒家說叢》與《孔子家語》互見內容的文句差異,找出《儒家說叢》與《孔子家語》的關係,並闡明《儒家說叢》的出現對於判斷《孔子家語》真偽的幫助。

The School Sayings of Confucius (Kongzi jiayu) is a book which records the words and philosophy of Confucius and his disciples. However, the authenticity of the book has remained controversial and therefore has long been debated among scholars in the field. In 2009, the Peking University acquired a batch of Western Han bamboo manuscripts, among which a text entitled Rujia Shuocong, literally “a collection of ideas from the Confucian School”, was discovered. Several sentences of Rujia Shuocong were found to be corresponding closely with a chapter in Kongzi Jiayu. Hence, the discovery of Rujia Shuocong provides the most up-to-date evidence for us to further examine the authenticity of Kongzi Jiayu. In order to have a better understanding of the relationship between Rujia Shuocong and Kongzi Jiayu, this talk will focus on locating and analyzing textual variants in the two similar texts. Based on the analysis, to what extent Rujia Shuocong could contribute to the determination of the authenticity of Kongzi Jiayu would also be explored.

ALL ARE WELCOME

http://www.hku.hk/chinese

《京院秘傳洞房春意冊》——對晚明江南的一卷平民“成人雜誌”的解讀
Springtime Inspirations from the Bedchamber as Transmitted Secretly by the Capital Publisher : Unpacking a Late-Ming Commoner “Adult Magazine” from the Lower Yangtze

《京院秘傳洞房春意冊》——對晚明江南的一卷平民“成人雜誌”的解讀

Springtime Inspirations from the Bedchamber as Transmitted Secretlyby the Capital Publisher : Unpacking a Late-Ming Commoner  “Adult Magazine” from the Lower Yangtze

吳存存(香港大學中文學院)
Wu Cuncun (School of Chinese, HKU)

November 4, 2016 (Friday), 5:30-6:45pm
Room 730, Run Run Shaw Tower, Centennial Campus
普通話演講 (To be presented in Putonghua)

摘要:晚明社會引人矚目的縱慾風氣和大量湧現的色情文學和藝術作品近年來引起了越來越多的學者關注。在現有研究中,注意力幾乎都集中在當時士人和豪貴階層的言論、作品和活動。隨著上世紀八十年代以來一些明末清初的色情作品——包括小説、民歌時調、繪畫和木版圖冊在域外的重新發現,我們可注意到,這個時期的色情品的製作和流行其實比目前學者們討論的要豐富得多,亦遠不止局限在上層社會。晚明江南都市的擴展和城市平民階層的形成,給當時社會的性愛觀念帶來了很大的衝擊和改變,而這些衝擊和改變也導致了一個以表現都市平民性愛生活為主要内容的新的文學藝術潮流的產生。本演講擬以《京院秘傳洞房春意冊》——2008年剛發現的一卷包括色情小説、春宮畫以及春藥配方的晚明“成人雜誌”為例,闡述這些過去罕見披露的以平民生活為内容、亦以平民為主要讀者對象的色情作品中的平民道德價值觀的崛起和影響,並通過分析這些平民色情作品中的個體意識和社會空間,從身體和性愛的角度探討晚明江南都市的現代意識的萌芽。

講者小傳吳存存博士,香港大學中文學院主任,古代文學副教授,曾以中英文大量發表關於明清小説與性愛風氣的專著和論文。代表著述包括《明清社會性愛風氣》(人民文學出版社, 2000), Homoerotic Sensibilities in Late Imperial China (Routledge, 2004, 2012), 以及Homoeroticism in Imperial China: A Sourcebook (Routledge, 2013, 合著)。

ALL ARE WELCOME


Poster:
http://web.chinese.hku.hk/poster/20161104.pdf

http://www.hku.hk/chinese

從王官詩學、行人詩學到諸子詩學: 先秦時期詩學及其發展進程
From the Aristocrats’ Poetics, the Ceremonial Hosts’ Poetics, to the Philosophers’ Poetics: The Early Qin Poetics and Its Development

從王官詩學、行人詩學到諸子詩學: 先秦時期詩學及其發展進程
From the Aristocrats’ Poetics, the Ceremonial Hosts’ Poetics, to the Philosophers’ Poetics:
The Early Qin Poetics and Its Development

錢志熙教授 Professor Qian Zhixi

北京大學中文系教授、長江學者,香港大學中文學院訪問教授
Professor, Department of Chinese Language and Literature, Peking University;
Chang Jiang Scholar; Visiting Professor, School of Chinese, HKU

時間: 2016年11月11日(星期五), 下午5:30-6:45pm
地點: 香港大學百周年校園逸夫教學樓七樓730室
普通話演講 To be presented in Putonghua

中國古代詩學經歷漫長的自然發生時期,因作為政教制度之一的樂教、詩教建立而成熟,士大夫也因此成為詩學的主體,從西周到春秋戰國,詩教詩學連續不斷,奠定了中國文學的基礎。本主題的研究嘗試對先秦詩學的發展進行初步的分期,具體演述從王官詩學到行人詩學、諸子詩學的發展進程。試圖初步建構先秦詩學發展史,並以此展示先秦詩學在中國古代詩學發展歷史中特殊地位,透視其經典地位形成的原因。

The poetics of ancient China has undergone a long development. It became mature due to the establishment of music and poetry education as part of ancient China’s political and religious system. Scholar-officials therefore became the main establishers of Chinese poetics. The continuous poetry teaching and poetics from the Western Zhou (1046-771BC) to the Spring and Autumn Period (722BC-481BC) and Warring States Period (5th century BC-221BC) have laid the foundation of Chinese literature. This talk attempts to offer a preliminary periodization of the development of the early Qin poetics, examining its evolvement from the aristocrats’ poetics, the ceremonial hosts’ poetics, to the philosophers’ poetics. It aims to construct a history of development concerning the early Qin poetics, explain the unique status of the early Qin poetics in the overall development of ancient Chinese poetics, and delve into the factors that have attributed to its classic status.

All Welcome

Poster:
http://web.chinese.hku.hk/poster/20161111.pdf
http://www.hku.hk/chinese

駐校作家嚴歌苓–師生座談會

香港大學中文學院駐校作家計劃
Yan Geling: Writer-In-Residence at School of Chinese

師生座談會

駐校作家──嚴歌苓
主講

《我的文學和中國情結》


日期:2016年10月7日(星期五)
時間:上午11:00-12:00
地點:逸夫教學樓730室


嚴歌苓,享譽世界文壇的華人作家,是海外華人作家中最具影響力的作家之一。代表作品:《一個女人的史詩》、《小姨多鶴》、《第九個寡婦》、《赴宴者》、《扶桑》、《穗子物語》、《陸犯焉識》、《補玉山居》等。


**歡迎出席**

Poster:
http://web.chinese.hku.hk/poster/20161007.pdf

http://www.hku.hk/chinese

http://www.chinese.hku.hk/main/writer-in-residence-scheme/events/writer-in-residence-scheme-2016/

十八世紀晚期至十九世紀初清帝國的宗教政策:正統與異端的互動
Religious Policies in the Late 18th to Early 19th Century Qing Empire: A Study on the Interaction between Orthodoxy and Heterodoxy

2016-2017 School of Chinese Research Student Seminar

十八世紀晚期至十九世紀初清帝國的宗教政策:正統與異端的互動

Religious Policies in the Late 18th to Early 19th Century Qing Empire: A Study on the Interaction between Orthodoxy and Heterodoxy

孔德維先生  Mr Hung Tak Wai

Date and Time: September 9, 2016 (Friday); 5:30-6:45pm
Venue: Room 730, Run Run Shaw Tower, Centennial Campus, HKU
Language: Cantonese

Adam Smith 1776年出版的《國富論》對大英帝國有以下的評價:

在一個世紀以來,大英帝國的統治者均讓其國民想像自己在大西洋西岸擁有偉大帝國,而使他們歡欣鼓舞。這個帝國迄今卻祇存於想像之中。即便如今,亦祇是一個帝國的計劃而並帝國;一個金礦的願景而非金礦。

這一評論對歷史上(以至今天)不同的帝國亦甚為切合,清帝國(1616-1912)就是當時東亞最為顯著的例子。作為一個政治實體,清帝國與John Darwin 對當時大英帝國的評價頗為類近:「未完成、混亂、充滿矛盾、野心與詭異」。清帝國在歐亞大陸東端近三個世紀的活動,在意識形態、政治體制、統治政策等方面,均沒有一貫或完整的藍圖。帝國在不同時段有不同特質,而不同的「代理人」亦確有相異且往往不協調的心機。

儒者作為清帝國官僚系統中樞的,同時扮演了「學人」與「官僚」的身分,就是當時帝國最主要的「代理人」之一。然而,他們卻對身處的帝國、國民與自身的身份有甚為分歧的理解。在十八世紀,儒者不得不面對帝國內外多元的宗教現象,他們亦因而必須重構自身的世界觀。例如,穆斯林與基督徒就是當時無可推諉地存在於帝國內的宗教。儒者根本不可能忽視這些異端的信仰者,尤其是遍及全國、人口眾多的穆斯林。作為「學人」的儒者,他們必須以合乎他們信仰/世界觀的方式解釋這些異端的由來,否則「正統」難以應對「異端」的挑戰。這些論述甚為類同於基督宗教的神學家為了應對異教而建構的「(諸)宗教神學」。如果說作為「學人」的儒者可以對社會的邊沿人隱而不顯,避免動搖自身的世界觀,作為「官僚」的儒者則無法規避應付治下的異端信仰者,官員必須決定一系列政策管治穆斯林與基督徒。關心晚期帝制中國管治的學者必須留意的兩點是:這些對治伊斯蘭教與基督宗教的政策與對治已納入「正統」的中國宗教顯然不同;清國與明國對這兩套宗教的管治方式亦有極大的差異。

In 1776, at the end of The Wealth of Nations, Adam Smith commented on the British Empire:

The rulers of Great Britain have, for more than a century past, amused the people with the imagination that they possessed a great empire on the west side of the Atlantic. This empire, however, has hitherto existed in imagination only. It has hitherto been, not an empire but the project of an empire; not a gold mine but the project of a gold mine.[1]

This comment applies to many other empires in history and even the present day. The Qing Empire (1616-1912), was one of the most obvious examples in East Asia. As a political entity, the Qing Empire was similar to the British Empire throughout its history – “unfinished, untidy, a mass contradictions, aspirations and anomalies,” as described by John Darwin.[2] In terms of state ideologies, political institutions, and governing policies, the Qing Empire did not have a static, persistent master plan or blueprint throughout its nearly three centuries of existence in the eastern side of Eurasia. Properties of the empire shifted from time to time, and the ambition and agendas of its different agencies were also diverse and inconstant.

Confucian Scholar-Bureaucrats, the majority of the titanic Qing bureaucracy, for instance, had diverse understandings of the Empire, its subjects and even their own identities. In the 18th century, these Chinese intellectuals constructed their image of the “Sino World-System,” with the recognition of the multi-religions phenomenon both inside and outside the Empire. The existences of Muslims and Christians were obviously a part of the Empire in their time. Scholar-bureaucrats could not neglect these heretic religions, especially Muslims, who lived in almost all regions of the Empire. Confucians, as intellectuals, had to provide justifiable explanations to new “heresies” entering their world. It was similar to how Christians in the West had to respond to the emergence of other religions by constructing their “Theologies (rather than the singular ‘Theology’) of Religions.”[3] The Confucian understandings of religions were even more important for those who were part of the bureaucracy. While encountering Muslims and Christians in regions under their governance, they had no choice but to come up with a set of polices for these “heretic” faith communities. One should note that policies on the two religions adopted by Qing Confucian Scholar-Bureaucrats were different from policies designed for “orthodox” religions in their time. Students on late Imperial Chinese history should also remember that the Qing policies on Muslims and Christians were essentially different from those in Ming Empire.

ALL ARE WELCOME!

[1] Adam Smith, The Wealth of Nations (New York: Bantam Dell, 2003), pp.1207-1208.

[2] John Darwin, The Empire Project: The Rise and Fall of the British World-System, 1830-1970 (Cambridge: Cambridge University Press, 2009), pp.xi-xiii.

[3] A typical discourse and a decent introduction on the discipline of “Theology of Religions” could be found in John Hick’s publication on 1995. See John Hick, A Christian Theology of Religions: The Rainbow of Faiths (Louisville, KY: Westminster John Knox Press, 1995).

http://www.hku.hk/chinese

 

Research Seminar and Book Launch by Professor Kam Louie

Research Seminar

How to be “The Most Lustful Man Ever” and Be Guilt-free:

Some Thoughts on the caizi Baoyu

Professor Kam Louie


Date:       Friday, 2 September 2016
Time:       4:00pm-5:30pm
Venue:    Room 436, Run Run Shaw Tower, Centennial Campus, The University of Hong Kong

Abstract:
My published work on Chinese masculinity ideals used the wenwu文武 paradigm to determine the attributes of a desirable man. Traditionally, wenwuaccomplishments were publicly recognized by way of passing the keju 科举examinations. However, it is also true that once a man achieves public office as a consequence of passing the civil service examinations, he is meant to be an upright gentleman. Even though he is desirable, he himself is meant to have self-discipline and not indulge in matters of sex and emotions. While I have examined the repercussions of having wenwu on men, I did not look at what the literature said about young men’s human relationships before they attain the wenwu credentials.

In fact, most traditional romances are about the relationships of young men who have not yet sat for the examinations, and the “talented scholar and beautiful woman (caizi jiaren才子佳人)” stories were extremely popular in late imperial times. While other scholars have examined this genre quite extensively, none have explored the class nature of these pre-wenwu romances in detail. In this presentation, I will examine the love affairs of Jia Baoyu (The Most Lustful Man Ever天下古今第一淫人), the protagonist of the classic novel Hongloumeng, and see how love and sex were imagined in traditional China. I will show that ultimately, happy lovers, both hetero- and homo-, are only found when class boundaries are not transgressed.  While this finding is mundane, it does show that the talented scholar, unlike men who have wenwu respectability, could indulge and pamper himself and still feel self-righteous.

Kam Louie FAHA, FHKAH is Honorary Professor at HKU and UNSW. He has 18 books under his name. Recent publications include Chinese Masculinities in a Globalizing World (Routledge 2015), Diasporic Chineseness after the Rise of China: Community, Culture and Communication (ed with Kuehn and Pomfret) (UBC Press 2013), Eileen Chang: Romancing Languages, Cultures and Genres (ed) (HKUP 2012) and 男性特質論 —— 中國的社會與性別 (江蘇人民出版社 2012) [Chinese translation of Theorising Chinese Masculinity (Cambridge UP 2002)].

Book Launch

Changing Chinese Masculinities:

from Imperial Pillars of State to Global Real Men,

Edited by Kam Louie

Hong Kong: University of Hong Kong Press, 2016


Date:       Friday, 2 September 2016
Time:       5:30- 6:30pm
Venue:    Room 436, Run Run Shaw Tower, Centennial Campus, The University of Hong Kong

All Welcome!


國際著名女作家嚴歌苓
Yan Geling: Writer-In-Residence at School of Chinese

Yan Geling: Writer-In-Residence at School of Chinese
(September 30 – November 29, 2016)

國際著名女作家嚴歌苓
九月底莅臨港大中文學院任駐校作家

香港大學中文學院駐校作家計劃基金會邀請了國際著名作家、電影製作人嚴歌苓女士出任2015-2016年度駐校作家。嚴女士將於今年九月三十日至十一月二十九日在港大駐校兩月,期間將進行一連串有關文學創作的公開演講、座談、訪問、授課、比賽評審及交流等活動,港大師生及各界人士務必密切留意各項活動的舉行日期及地點,並踴躍出席參加,親睹嚴女士風采。

嚴歌苓出生於上海,少年從軍,二十歲從文。1986年出版第一部長篇小說,同年加入中國作家協會。代表作有:《扶桑》、《人寰》、《白蛇》,《少女小漁》、《第九個寡婦》、《小姨多鶴》、《金陵十三釵》、《穗子物語》、《陸犯焉識》、《補玉山居》、《媽閣是座城》、《老師好美》等。嚴歌苓於1989年出國留學,就讀於芝加哥哥倫比亞藝術學院,獲文學創作藝術碩士學位。自1990年陸續在海外發表了近百篇文學作品,曾獲得中、港、台多項文學獎。2007年嚴歌苓出版了第一部以英文創作的長篇小說《赴宴者》,受到英、美評論界的好評,並被BBC廣播電臺選入小說連播。根據嚴的小說改編、並由嚴參加編劇的電影《少女小漁》、《天浴》,分別獲得亞太電影節六項大獎和金馬獎七項大獎;而據長篇《金陵十三釵》、《陸犯焉識》改編、由張藝謀執導的影片分別參展於柏林和戛納電影節。嚴氏小說被譯為英、法、荷、意、德、日、西班牙、葡萄牙、希伯來等十六種語言。

嚴歌苓是次來香港大學駐校,不僅是港大學生、廣大讀者的良機,能夠與作家近距離對話,而且將會為香港文學界及影視界帶來一股炎夏後的熱潮!

http://www.chinese.hku.hk/main/writer-in-residence-scheme/events/writer-in-residence-scheme-2016/

http://www.chinese.hku.hk/main/writer-in-residence-scheme/events/

金秋雲南文化考察之旅
Yunnan Cultural Exchange

Message from School of Chinese

Under the sponsorship of the HKU-China 1000 Exchange Scheme, an experiential learning exchange programme organized by the School of Chinese for full time undergraduate and postgraduate students will take place during the reading week of this semester. Details of this event are available in the following call circular.

多元•互動•和諧—
「雲南民族文化學習考察之旅2016」

學生招募

港大中文學院主辦,雲南大學協辦之「雲南民族文化學習考察之旅」旨在善用閱讀交流周(Reading week),由中文學院老師帶領同學前赴雲南,考察多元和諧的少數民族生態、探訪歷久彌新的茶馬古道、親炙大理麗江,感受古國古城。

現誠邀對雲南少數民族、茶馬古道文化、雲南秀麗風光有興趣的港大同學參與。


日期: 2016年10月14-23日(10天,Reading week連週五六日)

對象:全日制學生(本科、研究生皆可)
。曾修讀中文學院課程之本科同學優先。一年級已選修(將入讀)中文課程之同學亦可報名。

費用/證件:
10天在雲南的食宿、參觀、交通、學習費用全免。來回機票/保險/機場建設費自費(約$3500),校方提供額外津貼以供申請,獲批者估計10天費用約$2000。請確保持有有效旅遊證件(回鄉卡、簽證)。

名額:
名額非常有限,先展開首輪招生,額滿則不作次輪收生。「港大及雲大交流籌委會」老師會進行甄選並有最終決定權。


報名及通知:填妥網上報名表,結果會以電郵或電話形式告知。

截止報名日期: 2016年9月8日(星期四)

查詢:中文學院講師 廖舜禧(港大百週年校園B702室  電話:39175204電郵:hayliu@hku.hk

http://www.hku.hk/chinese