You are currently browsing the tag archive for the ‘temple’ tag.
圖下介紹︰鯉魚門何以命名，坊間有不少說法，其中一個指村內有兩個盛產鯉魚的魚塘，形狀和位置有如一對鯉魚眼，另一說法為鯉魚門水道旁石群甚多，每當浪擊石時猶如鯉魚由水中帶浪躍起，圖為70年代的鯉魚門。（《觀塘風物志》圖片）
原文題目︰踏破鐵鞋遍五區 重構歷史真像 啟蒙老師一句話 投身研撰本地史
資料來源︰明報 3-2-2009 何嘉敏
「香港史有咩好研究？不如研究南斯拉夫吧！」十多年前政治系教授的一句話，令當時修讀歷史系、現任國民教育學會主席的梁炳華至今仍耿耿於懷，慶幸遇上多名啟蒙老師，啟發他實地索求真相之道，過去十多年於香港四覓契據、村民現身說法、建築手法、民間風俗等第一手資料，如拼圖般重構中西區、南區、北區、離島及觀塘的歷史真像，編寫本港五區風物志，箇中體會如何？他一本正經地說﹕「歷史就在足下，只要肯走肯找便可拆解很多疑問，尋求真相」。
1993年獲傑出博士畢業生的梁炳華，畢業後便被推薦編寫《北區風物志》，當時社會充斥「回歸慌」，人人忙於籌錢移民，自身的歷史文化不受重視。「我記得一名政治學系教授一聽到我說是研究香港史，便皺起眉，說『香港史有什麼好研究？不如研究南斯拉夫吧』，至今我仍耿耿於懷……當時我答他﹕作為生於斯長於斯的我，覺得香港比任何地方都重要，都值得研究」。
但其啟蒙老師卻鞏固其對研究歷史的堅持，著名考古學家林壽晉的教誨便令他畢生難忘。「他說上窮碧落下黃泉，動手動腳找材料，即上天堂下地獄也要努力找資料。」為梁炳華奠下探索精神根基的，還有他在教育學院遇上的陸鴻基(現任教院副校長)。當時陸鴻基每學期都帶他實地考察，包括走訪大嶼山的古老修道院，發現與世隔絕的神父於當地耕種苦修，「令我了解原來歷史就在足下，只要肯走肯找尋，便可拆解很多疑問」。
四出找契據相片 邀村民現身說法
樂於實地考察的他先後走遍北區、南區、中西區、離島區及觀塘區，向村民、廟宇、民間組織等探求歷史痕，契據、相片、村民現身說法、特刊等無一放過，但要重構歷史真像，除了堅持和熱誠，還要別人同樣付出。
「很幸運，每區也有熱心人，因此每區都有意外收穫」，當時70歲的沙頭角鄉事委員會主席李克彬便是其一，他帶梁炳華四處遊覽，介紹不少村民訪問。「我跟他說﹕『資料已很充足，但若有契據便更好』，但他說無。」怎料3個月後一個早上，梁接到李的來電，電話傳來雀躍聲音﹕「梁博士，我找到了！你快點來！」回想當天踏入李家，看到的是吋多厚的契約，連「嘉慶年間」的文件也有。「原來自己的一句話，他銘記於心，很感動。」
家族後人興奮細說故事
研究鯉魚門則遇上葉氏家族後人葉?強，「數十年前的文件均被整齊地套入膠袋，一問起他，他便興奮得如數家珍般逐一說起，可見他是多麼熱愛自己的地方文化歷史」。
被問最愛哪區，作為五區風物志「爸爸」的他，答出一般父親的答案﹕五區都喜歡。「最有趣是五區皆藏中國傳統特色，如最洋化的中西區的南北行，竟是拜孔子的，南區漁民船上放滿中國神仙的俏像，北區極富中國農村味道，觀塘竟有中國鄉村的『四山鄉約』，大嶼山則是抗日的游擊據地」。 繼續閱讀文章 »
(Adapted from HK magazine: http://hk-magazine.com/feature/losing-our-religion, December 5th, 2008)
Even our gods aren’t spared from our relentless urban redevelopment, writes June Ng.
Chai Tin Tai Shing—also known as the Monkey God—is said to be one of the few Taoist deities that can possess a human being in order to issue orders or guidance to our earthly realm. Legend has it that during a 1968 ritual, the Monkey God himself chose the site for the Tai Shing Temple in Sau Mau Ping, a squatter village known as Tai Shing Tsuen that once sheltered many Chiuchownese and Fukienese immigrants. The temple became the largest of four such buildings in the area, earning it the nickname Tin Shun Tseun, or “Village of Gods.”
Forty years later, however, the gods have been evicted. The government is planning a $3.3 billion development project at Anderson Road in Kwun Tong, in between Sau Mau Ping Road and Anderson Quarry. The land is to be converted into a residential area, including a public housing estate that can accommodate 48,000 people. The temples, while not on the site of the proposed buildings, stood in the way of a major road linking the area to the center of town.
The government first announced its development plan in 2000, but Sau Mau Ping residents tried to persuade authorities to change the design in order to preserve the temples. “We don’t object to building a public housing estate because it’s good for the people,” says Lam Cho-shut, chairman of the Tai Shing Temple Committee. “It’s possible to change where to build a road. But the government refused our suggestion because it might cost an extra $30 million.”
In the end, the Committee finally agreed to rebuild the temple along Po Lam Road. But when Joy Wong, a contributor to the blog “Living in Kwun Tong” (kwuntong.wordpress.com), and a photographer friend went to visit the temple cluster, she was shocked to find only ruins. “It’s heartbreaking to see that things in your community can disappear like that,” she says. “Something that’s always there and you never pay attention to, but once it’s gone you realize its significance.” Within three months, she says, all traces of the temples were gone.
So where are the gods now? Tai Shing Temple, together with its two neighboring temples, is in an old shipping containter until the Lands Department completes foundation work on the new site. (The Tin Hau Temple, which had honored the goddess of the sea, has ceased to exist after the temple master decided not to run it anymore.) But it’s not worship as usual. “At first they wouldn’t let us display the incensory for paper offerings to our gods, because the authorities say the land is for warehouses—which are for storage purposes only,” says Lam. “And people have to stay five meters away from the slope for safety reasons, even though the perimeter is already surrounded by fences. So how can people have space to walk in and worship the gods?”
It’s easy to dismiss such worship as sheer superstition with over-the-top rituals—worshippers, for example, might ask the Monkey God to possess them and then perform acts such as washing their face with boiling oil, walking on burning charcoal, or climbing a ladder made of blades with their bare feet. Some believe drinking the ash of paper offerings can cure diseases. But Cheung Sui-wai, a history professor at the Chinese University, sees these rituals as part of Hong Kong’s cultural heritage, reflecting the lives of early non-Cantonese immigrants such as the Chiuchownese and Fukienese. “A lot of new immigrants did not speak Cantonese, but only in their own dialects,” he says. “So the district temples naturally became essential places for them to socialize.” While times have changed, that sense of community has not. Residents of Sau Mau Ping still celebrate the Monkey God’s birthday, although on a smaller scale this year after the basketball court they had been using was torn down.
The Tai Shing Temple’s case is not unique—according to Kwun Tong district councilor Lau Ting-on, there are approximately 23 temples in East Kowloon, some of which will be affected by redevelopment in Kwun Tong and Ngau Tau Kok. Lau stresses that he is not opposed to redevelopment, but that a balance should be struck between urban development and traditional culture, as temples bear significant historic value and provide comfort to early non-Cantonese immigrants. Lau is even planning to write a book detailing the stories behind the district’s temples.
When asked whether they would help preserve temples under threat, the Home Affairs Bureau’s Chinese Temple Committee (CTC) replied, “All properties/structures including temples affected by urban redevelopment projects shall be dealt with by the project proponents concerned in accordance with the law. This falls outside the purview of the CTC.” And, in actuality, the CTC only directly administers 24 temples, most of them already graded historical buildings—which means most small temples like this one in Sau Mau Ping pass by unnoticed. The CTC also refused to say whether any surveys had been done on the conservation value of temples in Hong Kong.
While the structures and related property can be preserved, many of our religious ceremonies are likely doomed to fade away. “The government does not support this intangible cultural heritage, especially religious rituals,” says Professor Cheung. “They respect visitors but not the community. All they think about is whether or not a place has tourist value. The need to provide for religious ceremonies is definitely not accounted for in our urban design.”
 |
編按:題目為編者所加。以上鳥覽圖顯示了大聖村舊址(左面圓圏), 臨時的廟址(右面圓圏), 和在平整中的廟址(中間圓圏)。為何不能讓新廟建好後才叫他們搬過去呢? 廟所為了"社會利益"願意把土地讓出, 但有誰關顧過他們為街坊帶來的"社會利益"在搬走後何去何從?
(以下節錄自IS Department, Hong Kong SAR Government(Chinese) 新聞公報
城市規劃委員會（城規會）發言人今日（十一月十四日）表示：「該分區計劃大綱核准圖提供一個法定的土地用途綱要，指引觀塘（北部）地區的發展及重建。」
規劃區佔地約一百七十一公頃，按安達臣道分為兩個部分。位於安達臣道上面的土地，是安達臣道石礦場所在地，該處的發展受一項採石及復修工程合約所約束， 有效期至二○一三年年底。位於安達臣道下面、寶琳路上面的土地（即石礦場舊址），已獲選定為具房屋發展潛力的地點。位於寶琳路下面的土地已發展為一個公共 屋邨，即寶達邨。
劃作「住宅（甲類）」地帶的土地約二十五公頃，用作發展房屋，包括位於安達臣道下面的七幅土地，有關發展須受該地帶的「註釋」中列明的發展限制所約束。
約四點五公頃土地劃作「政府、機構或社區」地帶，提供土地作各類政府、機構或社區設施，以配合當區居民及鄰近地區居民的需要。主要擬議的設施包括中學和小學、電力支站，以及食水抽水站。在寶琳路與秀茂坪道交界處附近的用地預留作廟宇發展和公眾休憩處。
約一百零七公頃土地劃為「其他指定用途」註明「採礦及採石業」地帶及「美化市容地帶」，旨在利便於安達臣道上面進行的採石運作及復修工程，以及在石礦場舊址的發展平台周圍的斜坡進行景觀美化工程。
該區南部及北部的一些陡峭山坡共約十八公頃土地，劃作「綠化地帶」，以保存其自然風貌。約三公頃的土地劃作「休憩用地」地帶，提供土地作各類動態和靜態康樂用途。
該區其餘約十四公頃土地預留作道路用途。
是誰留這片空白給您…. 是誰送這片空白給您….
.
..
.
..
.
..
.
..
.
..
.
..
輕輕的 你走了 是誰把你拆走了?
你知道嗎? 有些東西不是要妥協…
你知道嗎? 有些東西不是說建就建…
悄悄的 我哭了
小Q
地藏王誔將於2008年10月21日(農曆9月23日)於雞寮(翠屏村口近瑪利諾書院)的秀茂坪紀念公園舉行。上年這個節日做了12天, 據網上資料, 1997那年做了6天, 今天會做多少天則再需查考。
今天(10月12日)公園所見, 己有建築工人在趕工搭棚中。不過平日的開放時間是上午6:00至下午5:00, 如神誔前大家想去看一下要留意一下時間了。(神誔期間才會做白字戲和開放到晚上啊!)
 |
| From 地藏王誔 |
 |
| 通往地藏王廟的樓梯 |
 |
| 秀茂坪紀念公園入口己開始搭建竹棚 |
 |
| 樓梯兩旁己怖滿旗海 |
 |
| 將會掛滿大花牌的竹棚 |
活在觀塘 
您的意見