遠水救不了近火的父親節

【本文於本人臉書

父親節的前夕得知爸爸住院的消息心裡實在很難受!況且我們住在100公里以外的恆春半島山區。那時才能真的體會到遠水救不了近火的心境。
爸爸不太會表達身體上的不舒服,總是很幽默的掩飾一切。希望我們不要有所顧慮讓我們可以在外面往前衝。
記得要念神學前向父母表達我的意願時,媽媽一時很難接受,倒是爸爸一口就答應。他只是覺得我總是上三不五時就往教會跑,不知道在熱衷什麼,但他卻在這個時候助我一臂之力,讓我可以義無反顧的走向神的道路。⋯⋯
在父母送我至神學院門口的時候,我跟上帝禱告求祂保守我的父母,謝謝他們這32年來的養育之恩!因為我知道接下來我能陪他們的時間會越來越少了!
如今得知爸爸生病的消息,心裡有許多的dakudain,但我知道天上的阿爸父必會守護著他!

#媽媽蔣玉英還是要休息吧!
#vusamLjavaus Ljaliegean辛苦了!
洪志賢Father…..fighting!!!
洪琳雅晚上輪班辛苦了!

 

我的排灣語 / 文的程度和心得

打這一篇文章是為了整理、直到目前為止,我學了多少的排灣語。

從單字量來看,目前學了不少,譬如說,宗教性的詞彙有:Kama Cemas, Naqemati, tjemaucikel, ari senai, nasi, seljanseljangi a inuli等等,這些都是可以在教會裡使用且常被聽到的用詞。而除了這些在教會的用詞外,最剛開始學的就是數字:ita, drusa, tjelu, sepatj, lima…等數字,基本上就是一到十,不過,十以上的數字念法就不太熟悉,還有很多要請教的。這當中記得最清楚的莫過於「lima」(五),因為大多數南島語系的民族都是以「lima」為「五」、又有手掌之意,所以又習慣稱為「Republic of Lima」(Lima共和國)。

⋯⋯

聽的部分,比起剛認識Vavauni時,北排的腔調跟一些簡單的句子大概是聽得懂了,當然,像耆老和牧師說很快,且講比較深的,我就比較聽不太懂。慶幸到排灣中會後,被派駐到恆春半島,漸漸的對南排的腔調、跟一些用語有稍微比較了解了,真的跟北排差很多,舉拍手作例子,北排讀「cavacavan」;四林這裡讀作「baqebaqan」,完全跟北排不一樣;男人則叫作「alay」,女人叫「aben」,為什麼會這樣呢?他們也答不上來,就是這個村落的人都在使用的。

讀跟寫又是另一個挑戰,「讀」對我來說,有聖經作很好的基礎,簡單的句子看得懂;寫呢,又還在學習排灣語的文法,自己也都有試試看寫一兩句簡單的排灣語句子,像我曾經練習寫過一句話:「a ku nasi mavan a senai nua Cemas.」(我的生命成為上帝的詩歌),這有一點點是亂寫,但是就是照著自己學習的經驗來試試看,不對了,再修正。

接著,談到排灣文的構詞,其中最大的特徵就是語言學家常提到「詞綴」(affix)。排灣文的「詞綴」可以改變一個文句的想要表達的意思,舉例來說,「sengseng」是字根,表「工作之意」,在字尾加上「詞綴」-an,就會變成「sengsengan」(也是工作之意,但是用法不同);若是又在前面加上了前綴詞kipu-,成了「kipusengsengan」,就是在「事奉的意思」,後來這個詞就普遍在教會使用了。

從語法來看,有一些人會說,大多數是以動作開始,確實是如此;不過,我發現在一些表達上,特別是祈禱文,又有不一樣的表現方式,像是這句話:「su pinapupiculan amen tu tjiniyak amen a nia Cemas」(上主你賞賜能力並引導我們)。這個語法的問題,我還在深入了解,也是我目前一直在關心的。

有時在面對南島語學習時,我有時候不太喜歡語言學家這樣的分類,近日跟語言學研究者的相處,在與談中,往往覺得好像有一點點的落差跟失望,感覺他們忽略了過往許多在地教會機構的牧者和宣教士的努力,或其他耆老曾經做過的研究和成果,其實他們也有語言學的基礎跟實力。就我而言,我很喜歡語言學,也透過語言學學習了幾種語言,並也做過相關的研究。語言是要用來溝通的,告訴人那麼多的學術術語,並不能幫助他學會一個語言,我自己覺得並非每個人都要作語言學家。當然,語言學的規則可以幫助學習者整理出一些規則;但是,我總覺得那不是絕對的,排灣語/文是山林的語言,是傳遞族人跟大地之間的橋樑,怎麼可能被關在研究室裡,就會有很好的結果呢?這只是我一點點的心得,也是日後要努力的方向,我喜歡排灣語,也喜歡做些研究,無非是希望能把排灣語學好。

【本文於本人臉書

<小型教會-土地篇>—一千公里的守護!

夜深了,感謝主,我們終於回到教會了。然而,此刻的心裡仍悸動不已。昨天主日聚會完,就馬不停蹄的來到桃園聯山教會。這長達一千公里的旅程,就是為了要守護教會的土地,而這也是我們的最後一站-「桃園女子監獄」。
這一行程我們並不孤單,有倆位天使協助我們一起完成。首先,是昨晚等我們到半夜的楊清福牧師。他毫不猶豫的答應要接待我們一行人,讓我們可以脫去疲憊的身體好好休息。並為我們預備豐盛的早餐,使我們更有活力來面對未知的今天。
而接著是在大雨中和我們會面的伍麗華立委,她的到來給我們許多溫暖的力量。在幾個禮拜前,好不容易詢問到立委的電話,還被告知這隻電話她很少會接,但硬著頭皮打了過去。沒想到,她就這麼接了,好像打給自己的家人一般。她是個願意傾聽的人,像鄰家姊姊一樣。在我們特見的過程中,她聆聽長樂教會的故事、被迫遷移的過去及弟兄姊妹的見證,陪伴我們在監獄層層的關卡及流程。
當我們走出這捆綁的牢籠的時,雨停了。我們向上帝祈求,教會土地的最後一哩路,你來完成吧!我們盡力了。
★本文引自作者臉書:
https://www.facebook.com/vavauni.hung 2

原住民日Indigenous Peoples’ Day in Taiwan —文化修復是通往未來的路!

1「化解」一直是我們夫妻倆努力的目標,曾經因為我過度的族群意識對他發飆,因為我覺得他沒有辦法理解我的明白。直到他因為婚入進到部落,實際融入部落生活。漸漸地,他開始放下他那太客套的禮貌。
過去,我一直以為我會嫁個原住民或者某國的南島民族。甚至到今天我倆夫妻還是有很大疑問-「為什麼是你?」因為我們都不是對方的第一志願!但很奇妙的,我們在神學院遇見,我們談的不只是神學,還有大量的「文化」議題。我從來沒有想過可以跟我很認真討論原住民文化的對象是一個「白浪」,所以當他開始說起哪個原住民學者的研究時,我帶著輕視的想法看著他,心想應該只是講講吧!因為他講的那些人,都是我老師啊!但上帝的旨意實在是高深不可測的,因為最後,我們結婚了。
前陣子,有一位愛主、單身、帥又高、喜好戶外活動且很愛原住民的朋友,問了一個「我們知道答案,卻不是知道怎麼表達」的問題。就像是你沒有生活在那裡,所以無法理解我們的明白的感受。又好似部落的老人家告訴你,喝保力達可以降血壓,但是你又不敢喝下它。發現我們真的已經不能在文獻上找原住民文化了,而是要進到他們的生活中理解他們的想法。外面很熱烈在談「原住民轉型正義」的議題,但部落最夯的可能是「三倍卷」怎麼領、怎麼用。即便是我們常常在外的孩子,回到部落時,長輩總會說「你是哪家的孩子?」也是試圖幫我們接軌部落的生活,那更何是他族群呢?如果你說要怎麼理解原住民,我可能會說你先來部落住上幾天,再說吧!
然而,很可惜!大家對部落的概念還未完全脫離過去的想像。以來為參加豐年祭就能了解部落的祭典、以為來山林小溪就能理解我們對土地的尊重、以為下過海就能成為真正的海洋之子,但卻忽略了最平談的部落生活。而每一個部落有許多不同的風格,又會營造不同的部落個性。就以三地門鄉來說,達來部落很多笑話、地磨兒很驕傲(有排灣族首都之稱)、莎卡蘭很愛給人取綽號、安坡的很聽老婆的話、賽嘉男生很會運動、德文的很會拔河、青葉的很團結(因為是三地門鄉境內唯一的魯凱族部落)、馬兒很長老教會及大社長的很原始。這是我們這一代朋友們閒談之間的玩笑話,但可能對上一代的又是不同的感受。那外來者呢?我想又因人而異。
大部份的原住民對「白浪」會有普遍的共同想法,但較為負面消極。這些經驗都是從日常生活中的互動而產生的,我們彼此一定是有一起學習過、一起工作過,甚至一起生活過,從每天的相處來認識對方。反之,非原住民朋友也是如此。過去社會的變遷下,大部份的原住民到「平地」是為了要生存!而現今非原住民朋友到「部落」是享受生活!一個是想盡辦法在都市叢林中養家糊口,而另外一個體驗原鄉田野風情。但很有趣的,有時候在了解彼此的過程中,大家就相愛了。但爾後卻也要面對的問題—是否可以被另外一方群體「接納」。
「文化修復是通往未來的路! 」這一句話出現在昨天聯合報內頁的廣告。我雖然還沒有仔細看內頁,但直覺給我就是多樣的面貌,以一個溫柔的途徑接納彼此的不同,共同修復歷史的傷痛,才能一起走向未來。但前提是,不能要求被害者,一定要原諒你。

直到土地要回來前,絕不罷休

~by Dato Reynaldo – Chief of the Lumad of Kamansi
雖然要去的地方是看起來的充滿熱情的島嶼,但是卻也是我第一次參與國際會議帶著莫名的害怕,因為菲律賓從2019年1月1日至7月20日登革熱疫情已達146,062病例,造成622人死亡,也就那麼剛好發生在我們要去拜訪的民答拿俄。然而,也不幸地,全島目前菲律賓政府列為戒嚴地區。
我們沒有花很多的時間在會議桌上,倒是實地參訪人權受到壓迫的地區,聆聽在地的故事。我被分到要拜訪菲律賓的民答拿俄,真實的體會在地原住民(Lumad)的心聲。我彷彿親身體驗台灣正在戒嚴的情景,第一天就哭的唏哩花啦,因為這些受壓迫的事情正在發生。Lumad人從2018年的六月起,就被迫遷移到其他地方,離開自己的傳統領域,因為政府覬覦他們的土地。他們的土地有豐富的自然資源,金礦,肥沃的土地,溫泉,與地熱。此外,原本應該傳承他們文化和信仰的學校,也被迫關閉。
從2019年六月,有牧者挺身而出,向Lumad族人說明教會願意接納他們,並且提供菲律賓聯合教會所提供的暫時居住所。從去年6月到今年6月,有許多族人紮營在首都廣場前抗議。結果最後,他們被省政府強制驅離,他們被送回去自己的的地方,且政府威脅他們,生活將處處受到軍隊的騷擾。
有越來越多的示威者被國家貼上「紅色」的標籤。這意指
他們是「共產恐怖份子」、或是「國家的敵人」;實際上,他們這些被貼標籤的,是不被國際人權法所保障的一份子。這是政府透過反對抗的形式,來達成他們的策略,這麼做有幾種目的:1. 在百姓中散佈恐懼;2. 使政府官員和其他團體無法協助他們;3. 摧毀他們進一步的行動。政府這樣的做法,是在分化他們的組織,讓人們產生猜疑的心理狀態,以及恐懼。透過這樣內在分化的作法,達到牽制他們的效果。
自從2017年起,民答拿俄島全面開始實行戒嚴。政府藉此來控制人民的聲音,並實施經濟發展政策,就是將原住民全面驅離出自己的土地。戒嚴是對菲律賓人權的迫害,特別是那些殘害人民的性命,隨意逮捕,並且拘留他們,威嚇他們。另外,他們也對公民運動進行大規模的迫害,像是人權示威者、原住民、記者、律師,甚至是支持的政黨,政府限制人們的言論自由、限制和平集會,以及協會組織。我感到相當難過失望。
意外的事,發現菲律賓的原住民社會運動比台灣早,甚至有原住民基本法(Indigenous Peoples’ Rights Act of 1997. Indigenous People’s Rights Act of 1997 (IPRA),且國家也設有菲律賓的全國原住民委員會 (National Commission of Indigenous People,但談到Lumad時,他們卻遺忘 Lumad 是其中的原住民。
作為世界原住民的一份子,可以感受到他們的痛苦和憂心,因為這些正是過去台灣原住民所經歷,所受傷的,是一代接續一代的。這是我們血脈中的傷痕,我願意陪伴你們,直到公義與和平擁抱為止。

⟪We will not give up the struggle until we have our land back!!!!⟫
~( Dato Reynaldo – Chief of the Lumad of Kamansi)~
Even though the place where I went to is with hospitality, I felt a little bit afraid because the dengue fever has broke out from 1st Jan to 20th Jul, 2019. The dengue fever resulted in 146,062 cases, and 622 people died from the disease in Philippine. Coincidentally, the one of areas of outbreak epidemic is the place where I visited this time, Mindanao. More worse, the place is listed as a “Martial Law” place.
We didn’t spent much time in meeting room; however, the most of time we visited the place where the human right was oppressed, hearing their own stories. I was sent to Mindanao to visit Lumad people, an indigenous people of Philippine. I can truly feel how martial law affected their lives so severely. I cry and cry on the first day I visited because the injustice was not past, but is happening now. The Lumad people has been internally displaced from their ancestral domain since June 2018 because of the resources exploitation by government. Their lands are rich with natural resources: gold, precious minerals, fertile farms, hot springs with could developed into geothermal energy. In addition, although, The Lumad schools, which were crucial institution to transmit their culture, traditions and legacy, have been forcefully closed.
The clergy explained how their congregation became involved in accepting them by providing shelter in the UCCP temporary compound, since June 2019. Between June 2018 to June 2019, they camped in the Capitol Ground (in front of the Governor office). Then, the camps were demolished by the provincial government by forced. They were asked to move back to their land without given the guarantee that the military would stop harassing them.
There are many activists who are labelled as “red”. It means that they are “communist terrorist”, “terrorists” and “enemies of the state” and they are outside the protection of human rights, rule of law and international humanitarian law. It has been used by the State as a form of counter-agency strategy and has the following objectives: (1) sow terror among the civilian population; (2) immobilize officers and members of branded groups; and (3) destroy the progressive peoples’ movement. Red-baiting or classifying the individuals and groups as “friends” and “enemies” of the State creates and environment of suspicion, fear and division in society … meant to jolt and cause panic within the ranks of individuals and groups perceived as “threats or enemies of the State” to the extent of immobilizing them.
Since 2017, the Martial Law has been imposed on Mindanao Island. This has been used by the government as a reason to silence critical voices and to impose economic development policy which include removing the indigenous people from their ancestral land. Martial law has created human rights violations in the Philippines, particularly those involving killings, enforced disappearances, arbitrary arrest and detention, the intimidation and persecution of or violence against members of civil society, human rights defenders, indigenous peoples, journalists, lawyers and members of the political opposition, and restrictions on the freedoms of opinion and expression, peaceful assembly and association. It’s very disappointed to me.
Interestingly, I noticed that the indigenous social movement is in Philippine is earlier than in Taiwan. Acts and National Commission had been organized in 1997; however, it seems to me that Lumad people has been excluded for a long time.
As a member of World Indigenous People, I can feel their agonies and worries because that’s how Taiwan Indigenous People had suffered from the government generation by generation. It’s our scar in blood. I will go with you until the justice and peace embrace.

你們的故事是我們的痛

很難想像當你的孩子無故被殺時,警察告訴你:「你不能過去抱他!?」
很難想像一夕之間,部落的領袖突然死了、當你回到家時,發現親愛的母親被逮補。
但是警察卻告訴你-你不能申訴?!

我親愛的弟兄姊妹們(Lumad),
聽完你們的故事,即便想裝堅強也不行了。
怎麼能夠…

我知道要叫你們要保持盼望那是一件很難的事
因為我們真實的感受到你們的痛苦。
當回家的路充滿了暴力及血腥時,這條路就變長了。
站在自己的土地上,卻像個難民。
只是因為的祖居地富含大量金礦和各種自然資源。
而80%的開礦許可,都在你們(Lumad)的土地上,
但是你們卻未從中得到任何利益,反而因此被迫遷與殘殺。

你們的故事,是我們的痛。

相信耶穌也正在聽你們的故事。
但不要害怕,我們有耶穌,你們還有我們
你們的痛會成為我們的力量,去對抗不公義的發生。

It’s hard to imagine that a child was killed without any reasons, and the police told you, you cannot hug him.
It’s hard to imagine that the leaders in tribes were suddenly dead;
It’s hard to imagine that when a child went back home, his mother was arrested.
however, the police told you that you cannot propose your petition.

After hearing your stories in an island, I couldn’t restrain my sadness anymore.
How can it so miserable?

I know that it’s hard and difficult for you to keep hoping.
Because we really feel about the pains full of your life.
When the road to Home is fill with violence and blood, the road to home becomes more difficult.
Standing on our land, but it looks like a refugee.
All these things happened because our land is rich of gold and other natural resources.
80% of the mining permission and agreements are located on your(Lumad) lands.
However, you never got any benefits from the mining,
on the contrary, you got displaced and killed from it.

Your stories are our pains.

But I believe Jesus is listening to our pains.
But,please don’t be afraid because we have Jesus, we have each other.
Your pains will become our forces to fight against the injustice.

* Lumad,在Bisaya語中,這個詞有「生於大地(born of the Earth, native of the land)」的意思,居住在菲律賓南部民答那峨島(Mindanao),來自不同部落的方言族群,而也有人將他們泛稱為所有居住在民答那峨島上的原住民。

我們接待兩位普世的客人We welcome two our ecumenical guests

我們接待兩位普世的客人We welcome two our ecumenical guestsToday, it’s our 1st anniversary of being local pastors (not ordained yet). Also, it is first day of ILT local program. We welcome two our ecumenical guests, one from U.S., Megan Lin; the another is from Japan, called Wakana (若菜). We are grateful for what God has done for us in this first year.
今天是我們到牡林和長樂的第一年;也是ILT行中會的第一天。我們接待兩位普世的客人,一位是來自美國的林孟瑜,另一位是來自日本的高坂若菜。感謝主過去這一年為我們所做的事情。
We’ve never thought that we came to this local church full of suffering and pain. Before coming to D⋯⋯raki church and Churaku, we thought that it was like any kind of locally tribal village. However, when we live within our congregation, we felt, “How can this tribal village be? How can they suffer from injustice and oppression without saying any words?” One of two churches was suffered from cruel colonization by Japan Empire. It was also reluctantly assimilated with the Chinese culture (Draki church) and the another one is forced to leave their residence by KMT government (Churaku church).
我們從未想過會來到了充滿著悲傷和痛苦的教會。來到牡林和長樂教會之前,我們想大概也是跟其他的一般的部落教會一樣。然而,當我們生活在群體中,我們感受到「這裡的部落這麼會這樣?為什麼他們過去收到不公義和壓迫的對待,卻不吭一聲?」牡林教會過去日本殖民時殘酷的統治,右被漢文化所同化;而長樂教會是在國民政府時期,被迫要離開自己的居住地,搬到現在的地方。
We’ve never thought that we came to this local place with diverse languages and styles. These church are composed of two or three cultures above; therefore, we really experience ecumenically diverse in language use. By using and listening different languages, we thought that ecumenism is far away from us. It’s locally ecumenical in culture, history, and language.
我們從未想過會來到當地充滿著多語言和多文化方式的地方,這裡的教會有兩到三種文化所組成;因此,我們真的在語言的使用上經歷了普世的多元。因著使用或聆聽不同的語言,真的覺得普世離我們很近。這就普世無論在文化、歷史、和語言上,在地的深刻表現。

接待ILT青年 促成普世交流

■採訪報導/台灣教會公報 林婉婷 ■相片提供/牡林、長樂教會
■採訪報導/台灣教會公報 林婉婷 ■相片提供/牡林、長樂教會

【林婉婷採訪報導】由台灣基督長老教為總會青年事工委員會主辦的「我愛台灣宣教營」(I Love Taiwan Mission Camp,簡稱ILT),已於7月13日正式結束。今年為排灣中會牡林、長樂教會首次接待ILT青年,分別是來自美國的林孟瑜(Megan Lin)和日本的髙坂若菜(Wakana Kosaka)。

2位青年除了參與「愛在屏200線」聯合夏令營與「美麗新世界」排中教育部主日學夏令營服事,還參加安坡部落豐年祭、佳義教會封牧典禮、四林村文化健康站活動等; …..全文閱讀請至:台灣教會公

普世即在地化

臉書同步
普世即在地化 Ecumenism in Local Place上週參加排灣中會的一場活動,突然有位很久不見的kina用很憐憫的眼神看著我們:「你們現在的服事還好嗎?」,「可以啦!」我想也沒想的就回了。結果這位kina 說他們上次來到我們牧養的部落,為我們在病痛的長老禱告。結果我們的長老就告訴他們:「有空來這們這裡啊!為我們的傳道師禱告,他們好可憐喔~」。
但想想如果沒有現在在偏鄉的磨練,真的無法經驗同在台灣這一塊土地,卻有如此不同的國度。不僅跨出同溫層的彼此相顧,更是看到不同的視野,訓練自己的韌性。
最近看宇宙光雜誌的報導⟪偏鄉的真實需要⟫提到一個社區就算再怎麼貧弱,只要那個社區有一個好的老師和一對相處融洽的夫妻,就能讓下一代成為社會的助益,成為偏鄉的需要。當中作者想起耶穌傳福音時,首先看到的是人的需要:得赦免、得醫治、滿網的魚或幾缸婚宴上的酒,耶穌首先滿足這些人的需要,接著更重要的是,將福音傳給他們,因為人在這裡,所以上帝派耶穌來到世上!如果要捐助什麼給偏鄉,真的奉勸愛台灣這塊土地的大家,真實來到偏鄉走走吧!

我們都想效法耶穌、跟隨耶穌,但我們相信那應該不是一直吹著冷氣、吃著大餐,討論著正在受壓迫的人民及地土。祂帶領祂的門徒親自走訪各地探視、醫治及教導,且是真實的陪伴在地。祂親眼、正視底層人民的問題,祂是普世即在地的耶穌,就如同馬太福音25:40「我實在告訴你們,這些事你們既做在我這弟兄中一個最小的身上,就是做在我身上了。」

Ecumenism in Local Place
Last week, we had attended an event hosted by Paiwan Presbytery of Presbyterian Church of Taiwan. We met a “kina” (mother in Paiwanese), who gently asked us “is it going well in your ministry?” “Nothing to worry!”, I replied. The kina continued to say that, few weeks ago, she had come to our church, and prayed for our elder who was in pain. The elder told her, “Please come to our place and pray for our pastors. They need much mercy.”
However, if we have no experience of local pastoring, we cannot truly understand the differences happened in Taiwan. We cross over our familiar places, broaden our vision, and train ourselves to much possibility.
Recently, I’ve read a report from Cosmiccare, named “The Real Needs from Rural Places”. In this article, it said that even if there is a weak community with poverty, a good teacher and a couple might become a help and serve the needs of community. When the writer of this article think of Jesus, he said, Jesus takes care of people’s needs at first sight: being forgiven, being healed, full pack of fishes, and delicious wine in the banquet. After fulling people’s needs, the Gospel of God came to them. God sent Jesus to the earth because of people’s needs. I have to say, if anyone wants to donate to rural places, please come and take walk around these places.
We all want to follow Jesus; however, we also know that following Jesus doesn’t mean “staying in comfortable places, enjoying a feast, and talking about people’s suffering and repression”. What Jesus had done is to lead His disciple, pay a visit by foot, to heal the sick, and teach His students. He had watched those in suffering with His merciful eyes. Jesus is truly ecumenical and local. Just as scribed in Matthew 25:40: “And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me’.”

Uni and Ubak’s Ecumenical Journey(Uni and Ubak的普世之旅)/法法吾妮.拉樂歌安和蔣記剛的普世之旅(Uni and Ubak的普世之旅)