Tuesday, January 17, 2012
Stop eating shark fins this Chinese New Year
Shangri-La Hotels and Resorts today announced its "Sustainable Seafood Policy" including the commitment to cease serving shark fin in all of its operated restaurants as well as accepting new orders for shark fin products in banqueting with immediate effect. Future banquet bookings made prior to this date will be honoured as per the signed contractual agreement. At the same time, Shangri-La announced that it will phase out Bluefin tuna and Chilean sea bass in all its operated restaurants within the year. In December 2010 the company initiated the process with the removal of shark fin products from its restaurant menus. The new policy is a continuation of Shangri-La's journey towards environmental support.
http://www.shangri-la.com/en/corporate/press/pressrelease/57020
http://world.einnews.com/pr_news/76099614/shangri-la-announces-sustainable-seafood-policy
How about you, Penang lang....
Sunday, January 15, 2012
Nasi Lauk yang tak pernah kamu rasa !
你从来没吃过的咖哩饭! Nasi Lauk that you have not taste!
When I watch the video, it is so familiar. I have been in Kelantan for many years. Nasi Lauk, Nasi Dagang, Nasi kerabu......the familiar breakfast, that have been unified the taste buds of Kelantan people for many generations....
There is no barrier, race or religion.
Nasi Lauk, the breakfast of Kelantan.....it break the barrier....
The touching story of the short movie remind us about the son's love to the mother,not only that, the bond of various races in Kelantan since ancient time, the love of various races to the Kelantanese Malay mother, Negeri Kelantan.
The Malay mother become the mother of his son's friends, like Kelantan become the homeland of many races since ancient time...
During this Chinese new year, not only remember family bond, but let us also remember the racial harmony in the country
I experienced my real Malay culture in Kelantan, it was not only cultural shock in the early 70s, it was also the difficulty in learning the Kelantanese Malay dialect. I stay in a Kampong house owned by a Chinese sundry shop owner with a Malay name, Che Mamat. My neighbor were Kelantan Malay families. I ate Kelantan Malay food each day. I fast during the fasting month sometime, when the warong was not opened.
When I left Kelantan, it was with the warmth of the Kelantanese culture, the experience of racial harmony that is difficult for me to forget in life. I am now able to hear the tempo of their voices, listening to the Kelantanese Malay, the beauty of the Kelantan culture. The culture become part of me, so familiar....
I look back at Penang, and as I walk along Pitt Street, what happen to Penang?....it was once the street of racial harmony.
I remember the story of Nasi Kandar, it is different from Nasi Lauk. Nasi Lauk remain as simple and humble as in ancient time, the breakfast of fishermen, the breakfast of Kelantan, the breakfast of normal people from Kelantan, still in warong and kopitiam.....
Look at Nasi Kandar, it had changed. It become so expensive, it is climbing up its economic success story. It has become untouchable by the normal people, as the price is going up. It no longer in the old kopitiam or mamak stalls. It is now in the shop house and restaurants. May be it is their success story. But it has lost touch of Penang's taste, it is no longer taste like the old nasi kandar, when they still use kandar to carry their food. It no longer fit as harmony food of Penang...it become arrogant....it is no longer locally make( mainly made by foreign workers)....it lost its heritage, the living heritage food loved by all Penang people. I used to remember, my father was so fond of Nasi Kandar, he can practically eat it daily if financially allow...it was not a mamak food, it was not Indian food, it was Penang food, Malaysian food.....it was our food...
Nasi Kandar was once the pride of Penang, like Nasi lauk the pride of Kelantan...not today.... but it has lost its charm.....it is so commercial now...
I still love Nasi Lauk, it is so asli(original).....food of my second home....but I still remember the Nasi Kandar that my father love...
When I watch the video, it is so familiar. I have been in Kelantan for many years. Nasi Lauk, Nasi Dagang, Nasi kerabu......the familiar breakfast, that have been unified the taste buds of Kelantan people for many generations....
There is no barrier, race or religion.
Nasi Lauk, the breakfast of Kelantan.....it break the barrier....
The touching story of the short movie remind us about the son's love to the mother,not only that, the bond of various races in Kelantan since ancient time, the love of various races to the Kelantanese Malay mother, Negeri Kelantan.
The Malay mother become the mother of his son's friends, like Kelantan become the homeland of many races since ancient time...
During this Chinese new year, not only remember family bond, but let us also remember the racial harmony in the country
I experienced my real Malay culture in Kelantan, it was not only cultural shock in the early 70s, it was also the difficulty in learning the Kelantanese Malay dialect. I stay in a Kampong house owned by a Chinese sundry shop owner with a Malay name, Che Mamat. My neighbor were Kelantan Malay families. I ate Kelantan Malay food each day. I fast during the fasting month sometime, when the warong was not opened.
When I left Kelantan, it was with the warmth of the Kelantanese culture, the experience of racial harmony that is difficult for me to forget in life. I am now able to hear the tempo of their voices, listening to the Kelantanese Malay, the beauty of the Kelantan culture. The culture become part of me, so familiar....
I look back at Penang, and as I walk along Pitt Street, what happen to Penang?....it was once the street of racial harmony.
I remember the story of Nasi Kandar, it is different from Nasi Lauk. Nasi Lauk remain as simple and humble as in ancient time, the breakfast of fishermen, the breakfast of Kelantan, the breakfast of normal people from Kelantan, still in warong and kopitiam.....
Look at Nasi Kandar, it had changed. It become so expensive, it is climbing up its economic success story. It has become untouchable by the normal people, as the price is going up. It no longer in the old kopitiam or mamak stalls. It is now in the shop house and restaurants. May be it is their success story. But it has lost touch of Penang's taste, it is no longer taste like the old nasi kandar, when they still use kandar to carry their food. It no longer fit as harmony food of Penang...it become arrogant....it is no longer locally make( mainly made by foreign workers)....it lost its heritage, the living heritage food loved by all Penang people. I used to remember, my father was so fond of Nasi Kandar, he can practically eat it daily if financially allow...it was not a mamak food, it was not Indian food, it was Penang food, Malaysian food.....it was our food...
Nasi Kandar was once the pride of Penang, like Nasi lauk the pride of Kelantan...not today.... but it has lost its charm.....it is so commercial now...
I still love Nasi Lauk, it is so asli(original).....food of my second home....but I still remember the Nasi Kandar that my father love...
Wednesday, January 11, 2012
Stop Moral Education subject in school
Is it necessary to have Moral Education as compulsory subject for public examination?
In Malaysia, Pendidikan Moral (Malay for "Moral Studies") is one of the core subjects in the Sijil Pelajaran Malaysia (SPM) examination. It is a required subject for all non-Muslim students in the public education system in Malaysia. Muslim students are required to take the Islamic Studies (Malay: Pendidikan Islam) course.
When I was in the secondary school, moral education was not a compulsory examination subject for public examination. There were no religion studies for me in school , but I was a scout in school, which was my source of moral education. After my form 5, I did 3 months volunteer service in School for Mentally Retarded Children as volunteer teacher. I have no time for other undesired activities. That was in the 60s.
The Malaysian education system makes Moral Studies compulsory for non-Muslim students at secondary and primary schools. Muslim students instead partake in Islamic Studies lessons. Both subjects figure among the seven compulsory subjects undertaken by students for the Sijil Pelajaran Malaysia. There has been considerable debate about the usefulness of the "Moral" subject, primarily due to the strict exam-oriented marking-schemes.
Moral Education or Pendidikan Moral
Pendidikan Moral, along with Islamic Studies, is governed by the Department of Islamic and Moral Studies (JAPIM), a branch under the Ministry of Higher Education.
The core of the syllabus is the 36 moral values (called "nilai" in Malay). These values include "Kepercayaan kepada Tuhan" (creed), "Bertanggungjawab" (responsibility) and "Sikap Keterbukaan" (open-mindedness) among others. The 36 values are divided categorized into 7 major fields of study (called "bidang" in Malay), namely:
• Perkembangan Diri (self-development)
• Kekeluargaan (family)
• Alam Sekitar (nature)
• Patriotisme (patriotism)
• Hak Asasi Manusia (human rights)
• Demokrasi (democracy)
• Keamanan dan Keharmonian (peace and harmony).
These values are presented in detail in textbooks and form the basis of corresponding examinations. Each value is defined by the Education Ministry. Answering examination questions requires some interpretation of these definitions.
Pendidikan Moral is often learned by rote. Teachers in schools tend to concentrate on answering techniques rather than the teaching material provided in the textbook. Instead of interpreting the appropriate value based on the information given, students are taught to look for specific keywords in the description and identify the corresponding moral value. Thus, strict memorization of the values is required without any emphasis on understanding or application. There have been suggestions to reform the system and incorporate other forms of assessment and not rely completely on written examinations but thus far, they have not been implemented.
(source: Wikipedia)
Then, what is the point of study moral education in school? Unfortunately, the subject only evaluates the cognitive dimension of Moral Education or what is called Moral Knowledge by strictly memory work. Can passing of the subject by memory make the student actually understand the moral values?....it is actually wasting the students' time.
Religious Studies
“On Bible Knowledge as an examination subject for Sijil Pelajaran Malaysia (SPM), Tan Sri Koh said the subject would be taught in schools after hours on request by parents. "If no suitable teacher is available at the school concerned, then a pastor or priest from a nearby church could be recruited to conduct classes." (http://www.nst.com.my/top-news/solutions-to-christian-concerns-1.28080)
Bible knowledge classes in schools should be a normal class in normal hours of the school. Why the class should be held after school hours. When Muslim students are having their Ugama class, the other students can have their classes on their respective religion. Buddhist student can have their Buddhism class, Hindu student can have their Hindu religion class, and Christian students have their Bible Knowledge class at the same time.
Religion studies are much better than Moral Studies, which is a exam oriented class. Religious Education is the term given to education concerned with religion. It may refer to education provided by a church or religious organization, for instruction in doctrine and faith, or for education in various aspects of religion, but without explicitly religious or moral aims, e.g. in a school or college. The term often overlaps with Religious studies. Religious studies is the academic field of multi-disciplinary, secular study of religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives. The school need Religious studies not religion studies. The only risk factor is, the education department should ensure that no teachers with religion extremist background should be allowed teaching the subject. I still remember the Malaysian studies subject in public university was abused by some religion fanatic lecturer to propagate their belief to students, even students from different religion background. The students were undergoing mental torture for 3-4 years just to pass the examination. I hope this will not happen to students taking Religious studies in secondary schools.
If the students have studied religion studies, there is not necessary for them to take moral education, just like the Muslim students who take Islamic Studies.For students that do not belong to any religion group, with the parent’s consent, he can attend any of the religion class or opted for class like comparative religions, or a liberal art subjects or foreign language subjects.
Another form of National Service- replacement for moral education
National service of Moral education for school students , can be then make compulsory practical engagement on social services or voluntary services in charitable organization, hospital, fire station, orphanage, old folk homes, and even police, town council, military. There is no point to have national services, when not all are called to the service, and many resources need to channel to the national project.
The school army cadets, police cadets, and fire brigade cadets, Red Cross, St John Ambulance, can continued their engagement after leaving schools at the respective uniform units. The others like scouts and boys brigade have their national organization to launch a national program for school leavers to engage them in voluntarism. May be, suggested that students should make joining one uniform unit as compulsory school activity.
Other non-uniform school leavers can engaged themselves in environment conscious projects, or attached to hospitals, local councils, and other charitable organization, orphanage, old folks homes, school for blinds and deaf etc. The students should be allowed 3 months service, duly documented and a certification given as one of the compulsory criteria for local education and employment. This can apply to oversea education, when certification is required for applying of student visa to oversea.
That is alternative form of National Service....
There is no necessary to have a compulsory subject on Moral Education, when the purpose is just to memorize to score A for SPM Examination. A student who scored A in Moral Education may not guaranteed that he will be a morally right student. What is the purpose to have Moral Education subject compulsory for public examination, which is not useful for his or her academic education in tertiary level?
Religion education and full engagement in social services or uniform units, will be sufficient for them to develop into a responsible young citizen of the nation, all 36 moral values required by Moral Education syllabus are well covered .
Please stop Moral Education in school.
Further readings/ References:
1. ASSESSMENT IN MORAL EDUCATION AT THE SECONDARY SCHOOL LEVEL: THEORETICAL AND PRACTICAL PERSPECTIVES, by Wan Hasmah Wan Mamat, http://myais.fsktm.um.edu.my/5116/1/10.pdf
2. Government To Implement Several Measures To Address Concerns, BERNAMA,- http://www.bernama.com.my/bernama/v6/newsindex.php?id=637994
In Malaysia, Pendidikan Moral (Malay for "Moral Studies") is one of the core subjects in the Sijil Pelajaran Malaysia (SPM) examination. It is a required subject for all non-Muslim students in the public education system in Malaysia. Muslim students are required to take the Islamic Studies (Malay: Pendidikan Islam) course.
When I was in the secondary school, moral education was not a compulsory examination subject for public examination. There were no religion studies for me in school , but I was a scout in school, which was my source of moral education. After my form 5, I did 3 months volunteer service in School for Mentally Retarded Children as volunteer teacher. I have no time for other undesired activities. That was in the 60s.
The Malaysian education system makes Moral Studies compulsory for non-Muslim students at secondary and primary schools. Muslim students instead partake in Islamic Studies lessons. Both subjects figure among the seven compulsory subjects undertaken by students for the Sijil Pelajaran Malaysia. There has been considerable debate about the usefulness of the "Moral" subject, primarily due to the strict exam-oriented marking-schemes.
Moral Education or Pendidikan Moral
Pendidikan Moral, along with Islamic Studies, is governed by the Department of Islamic and Moral Studies (JAPIM), a branch under the Ministry of Higher Education.
The core of the syllabus is the 36 moral values (called "nilai" in Malay). These values include "Kepercayaan kepada Tuhan" (creed), "Bertanggungjawab" (responsibility) and "Sikap Keterbukaan" (open-mindedness) among others. The 36 values are divided categorized into 7 major fields of study (called "bidang" in Malay), namely:
• Perkembangan Diri (self-development)
• Kekeluargaan (family)
• Alam Sekitar (nature)
• Patriotisme (patriotism)
• Hak Asasi Manusia (human rights)
• Demokrasi (democracy)
• Keamanan dan Keharmonian (peace and harmony).
These values are presented in detail in textbooks and form the basis of corresponding examinations. Each value is defined by the Education Ministry. Answering examination questions requires some interpretation of these definitions.
Pendidikan Moral is often learned by rote. Teachers in schools tend to concentrate on answering techniques rather than the teaching material provided in the textbook. Instead of interpreting the appropriate value based on the information given, students are taught to look for specific keywords in the description and identify the corresponding moral value. Thus, strict memorization of the values is required without any emphasis on understanding or application. There have been suggestions to reform the system and incorporate other forms of assessment and not rely completely on written examinations but thus far, they have not been implemented.
(source: Wikipedia)
Then, what is the point of study moral education in school? Unfortunately, the subject only evaluates the cognitive dimension of Moral Education or what is called Moral Knowledge by strictly memory work. Can passing of the subject by memory make the student actually understand the moral values?....it is actually wasting the students' time.
Religious Studies
“On Bible Knowledge as an examination subject for Sijil Pelajaran Malaysia (SPM), Tan Sri Koh said the subject would be taught in schools after hours on request by parents. "If no suitable teacher is available at the school concerned, then a pastor or priest from a nearby church could be recruited to conduct classes." (http://www.nst.com.my/top-news/solutions-to-christian-concerns-1.28080)
Bible knowledge classes in schools should be a normal class in normal hours of the school. Why the class should be held after school hours. When Muslim students are having their Ugama class, the other students can have their classes on their respective religion. Buddhist student can have their Buddhism class, Hindu student can have their Hindu religion class, and Christian students have their Bible Knowledge class at the same time.
Religion studies are much better than Moral Studies, which is a exam oriented class. Religious Education is the term given to education concerned with religion. It may refer to education provided by a church or religious organization, for instruction in doctrine and faith, or for education in various aspects of religion, but without explicitly religious or moral aims, e.g. in a school or college. The term often overlaps with Religious studies. Religious studies is the academic field of multi-disciplinary, secular study of religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives. The school need Religious studies not religion studies. The only risk factor is, the education department should ensure that no teachers with religion extremist background should be allowed teaching the subject. I still remember the Malaysian studies subject in public university was abused by some religion fanatic lecturer to propagate their belief to students, even students from different religion background. The students were undergoing mental torture for 3-4 years just to pass the examination. I hope this will not happen to students taking Religious studies in secondary schools.
If the students have studied religion studies, there is not necessary for them to take moral education, just like the Muslim students who take Islamic Studies.For students that do not belong to any religion group, with the parent’s consent, he can attend any of the religion class or opted for class like comparative religions, or a liberal art subjects or foreign language subjects.
Another form of National Service- replacement for moral education
National service of Moral education for school students , can be then make compulsory practical engagement on social services or voluntary services in charitable organization, hospital, fire station, orphanage, old folk homes, and even police, town council, military. There is no point to have national services, when not all are called to the service, and many resources need to channel to the national project.
The school army cadets, police cadets, and fire brigade cadets, Red Cross, St John Ambulance, can continued their engagement after leaving schools at the respective uniform units. The others like scouts and boys brigade have their national organization to launch a national program for school leavers to engage them in voluntarism. May be, suggested that students should make joining one uniform unit as compulsory school activity.
Other non-uniform school leavers can engaged themselves in environment conscious projects, or attached to hospitals, local councils, and other charitable organization, orphanage, old folks homes, school for blinds and deaf etc. The students should be allowed 3 months service, duly documented and a certification given as one of the compulsory criteria for local education and employment. This can apply to oversea education, when certification is required for applying of student visa to oversea.
That is alternative form of National Service....
There is no necessary to have a compulsory subject on Moral Education, when the purpose is just to memorize to score A for SPM Examination. A student who scored A in Moral Education may not guaranteed that he will be a morally right student. What is the purpose to have Moral Education subject compulsory for public examination, which is not useful for his or her academic education in tertiary level?
Religion education and full engagement in social services or uniform units, will be sufficient for them to develop into a responsible young citizen of the nation, all 36 moral values required by Moral Education syllabus are well covered .
Please stop Moral Education in school.
Further readings/ References:
1. ASSESSMENT IN MORAL EDUCATION AT THE SECONDARY SCHOOL LEVEL: THEORETICAL AND PRACTICAL PERSPECTIVES, by Wan Hasmah Wan Mamat, http://myais.fsktm.um.edu.my/5116/1/10.pdf
2. Government To Implement Several Measures To Address Concerns, BERNAMA,- http://www.bernama.com.my/bernama/v6/newsindex.php?id=637994
Saturday, January 7, 2012
Sunday, January 1, 2012
Malaysian national flags
While I was walking along Macalister Road days before Christmas, I stopped at the junction of Macalister Road and Jalan Zainal Abidin. I looked at the sky, what a wonderful sky Malaysia has, blue and clear. What a nice day....
But when I looked at the modern tall building in front of me, it not only block my view, but also shock me, a broken Malaysian flag with a long tailing hanging at the flag pole. This is the Penang head office of a ruling political party, when recently one of his senior minister was questioning on the patriotism of certain race..... and now that particular political party is showing disrespect to our national flag....what a funny feeling imagine I have....
If it was an ordinary institution or a private home, I do not mind as may be they can be educated ; but a political party, a ruling political party who always question about the patriotism of other people.....I cannot believe..... they should have fly a national flag correctly and respectfully as a good example for other citizen to see ......
I wonder did Malaysia has any flag protocol like Canada or USA?......
No wonder I see less Bunga Raya recently....more political games....less nationalism...and yet they are talking about patriotism...
Who is patriotic ? when not even respect our national flag....
National flag is our national identity.....
Malaysian Flag - National Flag
The flag of Malaysia, also known as the Jalur Gemilang ("Stripes of Glory"), comprises a field of 14 alternating red and white stripes along the fly and a blue canton bearing a crescent and a 14-point star known as the Bintang Persekutuan or Federal Star. The 14 stripes, of equal width, represent the equal status in the federation of the 13 member states and the federal government, while the 14 points of the star represent the unity between these entities[1]. The crescent represents Islam, the country's official religion; the blue canton symbolizes the unity of the Malaysian people; the yellow of the star and crescent is the royal colour of the Malay rulers.
The flag of Malaysia, which was first raised on September 16, 1963, originated from the flag of the Federation of Malaya. Prior to the creation of the national flag, each state in Malaya had its own flag, many of which are unchanged in design to this day.
When the Federation of Malaya replaced the short lived Malayan Union, the federation government through the Federal Legislative Council called for a design contest for a new flag. Three flags were forwarded to the public. The flag designed by Mohamad Hamzah of the Public Works Department - was chosen as the winner through a public poll held by The Malay Mail. Since Malaya was fighting the communists during the Malayan Emergency, the five-pointed star had the uncanny resemblance with the communists' symbols. Therefore, the star was modified to accommodate six more points.
The Malayan flag was approved by King George VI on 19 May 1950 and was first raised in front of Istana Selangor on 26 May 1950. On 31 August 1957, it was raised upon independence at Merdeka Square in place of the British Union Flag.
Mohamed Hamzah - Designer of national flag
Mohamed Hamzah, a 29-year-old architect working for the Public Works Department (JKR) in Johor Bahru, Johor. He entered the Malayan flag design competition in 1947 with two designs which he completed within two weeks. The first design was a green flag with blue kris in the middle, surrounded by 15 white stars. The second design, which was among the three finalists, was similar to the current flag but with a five-pointed star. It borrows major design elements from the East India Company flag, notably the red and white stripes. The competition attracted 373 entries and voting was made by the general public via post. Malayan senior statesman Dato' Onn Jaafar met with Mohamed Hamzah after he won the competition and suggested that the star be changed to an 11-pointed one to represent all the Malayan states.
Mohamed Hamzah died just short of his 75th birthday on 13 February 1993 in Jalan Stulang Baru, Kampung Melayu Majidee, Johor.
Changes of national flag
Following the formation of Malaysia on September 16, 1963, the design of the Malayan flag was modified to reflect and honour the new states in the federation. Three additional stripes were added to the existing flag and the star was given 14 points to reflect the federation of the original 11 states in Malaya plus Sabah, Sarawak, and Singapore; this design remained the same even after Singapore's expulsion from the federation two years later. When Kuala Lumpur was designated a Federal Territory on February 1, 1974, the additional stripe and the point in the star were appropriated to represent this new addition to the federation. Eventually, with the addition of two other federal territories — Labuan in 1984 and Putrajaya in 2001 — the fourteenth stripe and point in the star came to be associated with the federal government in general.
In 1997, when Malaysians were invited to name the flag, then Prime Minister Tun Dr Mahathir bin Mohammad picked the name Jalur Gemilang to project the country's onward drive towards continuous growth and success
Ironically, the significance of the blue color relating to commonwealth countries was downplayed, and remember the national flag was basically based on the flag of the East India Company.
Flag Protocol
I immediately search the web of the government office, and found little material on flag protocol. Flag protocol defines the proper placement, handling and use of flags.
In the United States, as in many other nations, there are a series of rules governing the display and disposal of the national flag. These rules are referred to as “flag protocol." Although violation of flag protocol does not have legal repercussions, it is hoped that flag protocol will encourage respectful handling of the flag. More than simply a piece of fabric, a national flag represents the nation as a whole, and is an important symbol of national identity.
This was what I found in Malaysian websites:
During the National Day celebrations, everyone is encouraged to fly the Jalur Gemilang at their homes, office buildings, shops and corporate premises.
•If the flag is fixed at home, it is to be raised pointing towards the road.
•If the flag is put in a group of flags with state and private company flags, the Malaysian flag must be raised in between two flags and its pole placed higher than the rest.
http://www.malaysia.gov.my/EN/Main/MsianGov/MsianFlagAndCrest/Pages/MsianFlagAndCrest.aspx
Flag Protocol is more than that.....you can see how innovative our Malaysian make use of national flags in the following blog;
TREAT OUR FLAGS WITH MORE RESPECT , http://johorbahruwatch.blogspot.com/(in this blog you can found how some innovative Malaysian make use of national flags)
The flag should be cleaned and mended when necessary. When a flag is so worn it is no longer fit to serve as a symbol of our country, it should be destroyed by burning in a dignified manner.(US Flag Etiquette, http://www.usflag.org/flagetiquette.html)
Departments should ensure that the Union Flag and national flags should be in good repair and unsoiled. To fly a flag which is in poor repair or dirty is to show disrespect for the nations that it represents.(Guidance for hoisting flags, http://webarchive.nationalarchives.gov.uk/+/http://www.culture.gov.uk/what_we_do/honours/7125.aspx)
Patriotism include the flag protocol, to treat our national flag with respect, I hope our political parties know flag protocol prior to any accusation or debate on patriotism. This should be the first lesson of patriotism for the new year....
Further Reference:
1. American Flag Protocol, http://www.usa-flag-site.org/etiquette-display.shtml
2. The National Flag of Canada, http://www.pch.gc.ca/pgm/ceem-cced/etiqtt/index-eng.cfm
3. Rules for Half-masting the National Flag of Canada, http://www.pch.gc.ca/pgm/meb-hm/101-eng.cfm
4. US Flag Etiquette, http://www.usflag.org/flagetiquette.html
5. Guidance for hoisting flags, http://webarchive.nationalarchives.gov.uk/+/http://www.culture.gov.uk/what_we_do/honours/7125.aspx
6. Official American Flag Etiquette, http://www.americanflags.com/flagetiquette1.html
But when I looked at the modern tall building in front of me, it not only block my view, but also shock me, a broken Malaysian flag with a long tailing hanging at the flag pole. This is the Penang head office of a ruling political party, when recently one of his senior minister was questioning on the patriotism of certain race..... and now that particular political party is showing disrespect to our national flag....what a funny feeling imagine I have....
If it was an ordinary institution or a private home, I do not mind as may be they can be educated ; but a political party, a ruling political party who always question about the patriotism of other people.....I cannot believe..... they should have fly a national flag correctly and respectfully as a good example for other citizen to see ......
I wonder did Malaysia has any flag protocol like Canada or USA?......
No wonder I see less Bunga Raya recently....more political games....less nationalism...and yet they are talking about patriotism...
Who is patriotic ? when not even respect our national flag....
National flag is our national identity.....
Malaysian Flag - National Flag
The flag of Malaysia, also known as the Jalur Gemilang ("Stripes of Glory"), comprises a field of 14 alternating red and white stripes along the fly and a blue canton bearing a crescent and a 14-point star known as the Bintang Persekutuan or Federal Star. The 14 stripes, of equal width, represent the equal status in the federation of the 13 member states and the federal government, while the 14 points of the star represent the unity between these entities[1]. The crescent represents Islam, the country's official religion; the blue canton symbolizes the unity of the Malaysian people; the yellow of the star and crescent is the royal colour of the Malay rulers.
The flag of Malaysia, which was first raised on September 16, 1963, originated from the flag of the Federation of Malaya. Prior to the creation of the national flag, each state in Malaya had its own flag, many of which are unchanged in design to this day.
When the Federation of Malaya replaced the short lived Malayan Union, the federation government through the Federal Legislative Council called for a design contest for a new flag. Three flags were forwarded to the public. The flag designed by Mohamad Hamzah of the Public Works Department - was chosen as the winner through a public poll held by The Malay Mail. Since Malaya was fighting the communists during the Malayan Emergency, the five-pointed star had the uncanny resemblance with the communists' symbols. Therefore, the star was modified to accommodate six more points.
The Malayan flag was approved by King George VI on 19 May 1950 and was first raised in front of Istana Selangor on 26 May 1950. On 31 August 1957, it was raised upon independence at Merdeka Square in place of the British Union Flag.
Mohamed Hamzah - Designer of national flag
Mohamed Hamzah, a 29-year-old architect working for the Public Works Department (JKR) in Johor Bahru, Johor. He entered the Malayan flag design competition in 1947 with two designs which he completed within two weeks. The first design was a green flag with blue kris in the middle, surrounded by 15 white stars. The second design, which was among the three finalists, was similar to the current flag but with a five-pointed star. It borrows major design elements from the East India Company flag, notably the red and white stripes. The competition attracted 373 entries and voting was made by the general public via post. Malayan senior statesman Dato' Onn Jaafar met with Mohamed Hamzah after he won the competition and suggested that the star be changed to an 11-pointed one to represent all the Malayan states.
Mohamed Hamzah died just short of his 75th birthday on 13 February 1993 in Jalan Stulang Baru, Kampung Melayu Majidee, Johor.
Changes of national flag
Following the formation of Malaysia on September 16, 1963, the design of the Malayan flag was modified to reflect and honour the new states in the federation. Three additional stripes were added to the existing flag and the star was given 14 points to reflect the federation of the original 11 states in Malaya plus Sabah, Sarawak, and Singapore; this design remained the same even after Singapore's expulsion from the federation two years later. When Kuala Lumpur was designated a Federal Territory on February 1, 1974, the additional stripe and the point in the star were appropriated to represent this new addition to the federation. Eventually, with the addition of two other federal territories — Labuan in 1984 and Putrajaya in 2001 — the fourteenth stripe and point in the star came to be associated with the federal government in general.
In 1997, when Malaysians were invited to name the flag, then Prime Minister Tun Dr Mahathir bin Mohammad picked the name Jalur Gemilang to project the country's onward drive towards continuous growth and success
Ironically, the significance of the blue color relating to commonwealth countries was downplayed, and remember the national flag was basically based on the flag of the East India Company.
Flag Protocol
I immediately search the web of the government office, and found little material on flag protocol. Flag protocol defines the proper placement, handling and use of flags.
In the United States, as in many other nations, there are a series of rules governing the display and disposal of the national flag. These rules are referred to as “flag protocol." Although violation of flag protocol does not have legal repercussions, it is hoped that flag protocol will encourage respectful handling of the flag. More than simply a piece of fabric, a national flag represents the nation as a whole, and is an important symbol of national identity.
This was what I found in Malaysian websites:
During the National Day celebrations, everyone is encouraged to fly the Jalur Gemilang at their homes, office buildings, shops and corporate premises.
•If the flag is fixed at home, it is to be raised pointing towards the road.
•If the flag is put in a group of flags with state and private company flags, the Malaysian flag must be raised in between two flags and its pole placed higher than the rest.
http://www.malaysia.gov.my/EN/Main/MsianGov/MsianFlagAndCrest/Pages/MsianFlagAndCrest.aspx
Flag Protocol is more than that.....you can see how innovative our Malaysian make use of national flags in the following blog;
TREAT OUR FLAGS WITH MORE RESPECT , http://johorbahruwatch.blogspot.com/(in this blog you can found how some innovative Malaysian make use of national flags)
The flag should be cleaned and mended when necessary. When a flag is so worn it is no longer fit to serve as a symbol of our country, it should be destroyed by burning in a dignified manner.(US Flag Etiquette, http://www.usflag.org/flagetiquette.html)
Departments should ensure that the Union Flag and national flags should be in good repair and unsoiled. To fly a flag which is in poor repair or dirty is to show disrespect for the nations that it represents.(Guidance for hoisting flags, http://webarchive.nationalarchives.gov.uk/+/http://www.culture.gov.uk/what_we_do/honours/7125.aspx)
Patriotism include the flag protocol, to treat our national flag with respect, I hope our political parties know flag protocol prior to any accusation or debate on patriotism. This should be the first lesson of patriotism for the new year....
Further Reference:
1. American Flag Protocol, http://www.usa-flag-site.org/etiquette-display.shtml
2. The National Flag of Canada, http://www.pch.gc.ca/pgm/ceem-cced/etiqtt/index-eng.cfm
3. Rules for Half-masting the National Flag of Canada, http://www.pch.gc.ca/pgm/meb-hm/101-eng.cfm
4. US Flag Etiquette, http://www.usflag.org/flagetiquette.html
5. Guidance for hoisting flags, http://webarchive.nationalarchives.gov.uk/+/http://www.culture.gov.uk/what_we_do/honours/7125.aspx
6. Official American Flag Etiquette, http://www.americanflags.com/flagetiquette1.html
Saturday, November 26, 2011
被遗忘在垃圾堆的大总统秘书- 雷铁崖(Lei Tieya )
在自贡贡井和平广场，曾经屹立着一个雕像，他就是贡井人的骄傲--孙中山临时大总统的秘书---雷铁崖.
雷铁崖是谁?谁是雷铁崖?
雷铁崖（1873—1920），原名昭性，字泽皆，入同盟会后署名铁崖。清同治12年9月13日（1873年11月2日）出生在富顺县自流井石头沟（今贡井区双塘乡石沟村）一盐商家庭.
四川自贡人吴玉章(1878-1966)、谢奉琦(1882-1908)和“雷铁崖(1873-1920)堪称辛亥革命之“三杰”....
雷铁崖是槟城光華日報第一任總編輯(1910-1912).....
1910,檳城閱書報社带头开会议决招股出版，选出六人专办此事，他们是：黄金庆、陈新政、丘明旭、杨汉翔、林贻博及曾受兰。时适胡汉民因营救汪精卫（因在北京刺杀摄政 王戴沣不遂被捕（1910年4月16日））出狱事来槟城会陈璧君（她是槟城人，于1912年在广州下嫁汪精卫），巧遇上阅书报社要组织报馆，乃由胡汉民代 撰招股序文及简章，并即介绍编辑人员。雷铁崖（曾任总编辑）及张仕鹃即为胡汉民与孙中山商定后所聘请者(谢诗坚, 2010)
創刊於1910年12月2日的《光華日報》，是由中華民國國父孫中山先生創立，報名出自中山先生的構想，含「光復華夏」之意，中山先生並親手寫下這四個字，這四個字即是近百年來《光華日報》的刊頭和建築物招牌上的字體。《光華日報》创刊社址是120号打铜仔街(120, Armenian Street, Penang)
雷铁崖为创刊(1910年12月2日，即庚戌年农历十一月初一)初期的《光华日报》报头题字。
《光華日報》由胡漢民和檳城華僑如黃金慶、吳世榮、陳新政等共同創刊，第一任總編輯為中山先生欣賞的四川才子雷鐵崖。當時是中山先生授意胡漢民寫信力邀雷鐵崖，再由中山先生兄長孫眉到上海力邀，雷鐵崖才同意到檳城上任，而在雷鐵崖的邀請之下，戴季陶（又名戴天仇）也南來檳城出任編輯之職。
創刊初期，《光華日報》每天出版兩大張，社論、新聞、廣告一應具全，為了爭奪保皇派報紙的輿論陣地，雷鐵崖在《光華日報》履任的一年餘期間，以社論、諧文、笑話、雜談的方式，發表文章近百篇，他極具震撼力和鼓動性的寫作方式，日獲當地華僑敬重，國民黨元老馮自由後來曾說，南洋華僑在辛亥革命中提供的人力和財力，雷鐵崖的一枝筆功不可沒。
在這期間，《光華日報》風行海內外，上海、廣州、福州、檀香山、舊金山、香港、新加坡等地71處均設代理。後來中山先生革命成功出任臨時大總統之際，雷鐵崖還曾返大陸擔任中山先生的祕書。
據1911年5月24日的檳榔嶼《光華日報》記載，羅仲霍(1881-1911, 黄花岗烈士)回國前曾拜訪自貢名人雷鐵崖，兩個人行祭飲之禮後，羅仲霍自言自語說：「此行實省老母，顧能再南渡否，不可知。」國難當前，羅仲霍仍有拳拳孝心，難怪雷鐵崖感慨地說：「世豈有忘親事敵之人，而能捨生取義者哉。」
他担任斯职为期一年有余，1912 年返国抵沪.
1920年5月8日，雷铁崖这位中国近代史上一生追求革命，四次创办刊物并任主编或主笔的宣传家重病去世，终年48岁。
今天, 雷铁崖的雕像被遗忘在垃圾堆中.....
遗憾, 遗憾.....
报业巨子、诗人雷铁崖(1873-1920)
陈思逊
（一）
雷铁崖是辛亥革命时期的报业巨子、诗人，曾任临时大总统孙中山的秘书。雷铁崖原名昭性，字泽皆，初号詟皆，正号铁崖，联系其姓氏，用意欲以雷霆之声唤醒国人。1873年11月2日 （清同治十二年九月十三日），生于四川富顺县自流井（今属自贡市）一盐商家庭。在弟兄五人中雷昭性行四，后因父亲经营盐业不善而遭破产，雷铁崖只得辍学，割牛草助父谋生。1894年（清光绪二十年），雷铁崖与李宗吾、谢奉奇、曾昭鲁等同入炳文书院，就读于卢庆家山长门下。1900年，参加府试，与弟雷民心（昭仁）同进秀才。求学期问，雷嗜性理学，言行凝重，曾自比宋儒，被同学戏吁为詟圣。随二十世纪初，空前严重的民族危机和民主革命思想的广泛传播，雷深受感染，开始接受新思想，“好说改革，乡人目为王安石”。1904年6月，他偶遇自东京留学归来者，得悉东京留学界情况，极思往会该处革命分子。乃于当年9月，约集同志赴日留学。是时家乡风气末开，父兄阻其行。得母陈氏与岳父李玉廷之助，潜行得脱，雷铁崖启程是半夜偷逃的，只有好友张荔丹在釜溪河畔送行。后由泸州东下，出三峡，11月抵沪，于1905年1月到达日本，先后就读于大成学校和宏文学院。作为“激荡于新潮流，民族思想愈勃发不可遏”的诗人，以挺身而出拯救危亡为己任，现在他终于如愿东渡，“一曲骊歌辞祖国，几回搔首望慈严”；他在《旅夜偶书》中吟道：“难国风尘奴隶泪，北听烽火虎狼兵。男儿不拯神州劫，辜负龙泉壁上鸣。”在《步剑华原韵》中写道：“渭水潮流归猛恶，骊山烽火伴登临。匈奴未灭家河有？无定河边莫苦吟。”
1905年，孙中山自美国抵日本，8月20日，中国同盟会在东京成立。五天后，雷铁崖由孙中山介绍、川籍同学黄树中主盟加入。他经常撰述革命论作，发表于《民报》。9月，与四川留日学生共同创办《鹃声》杂志，开始其文字鼓吹的革命生涯。《鹃声》以“发明公理，拥护人权”为主旨，通过宣传，唤起四川及全国同胞挽救民族危机，建设新的中国。在创刊词中引用了古诗句：“子规夜半犹蹄血，不信东风唤不回”，以表明同仁的恳切态度和坚定信心。雷铁崖任主笔的《鹃声》杂志，因主张革命排满最激烈，被清吏参奏为“专以叛国革命为宗旨”；“清政府惊呼：”“此报若行，将乱中国”。遂通过驻日公使明令封禁。1907年3至5月，雷铁崖独立复刊《鹃声》，出版《鹃声》复兴第一号，改用文言文作掩护，继续坚持爱国革命宣传活动，在文章中，主张用革命手段破坏专制政体，“恢复祖国，以建民主政体”。
1907年12月，吴玉章在东京创办《四川》杂志，雷铁崖担任编辑和撰述工作。该杂志以“输入文明，开通民智”为宗旨，有“西南半壁警钟”之称，在当时颇有影响。雷不仅诗兴联翩，大抒爱国怀抱，还认为蜀中西鄙之地，锢蔽为甚，他必须效申公说法，一醒聋玻，呕心沥血。他在论著《警告全蜀》的长篇论述中，以犀利的文笔，记述了自《辛丑条约》签订后，帝国主义瓜分中国的险象，我国子民处于“刀下之肉糜”和“枪下之血肉”之境遇。要挽救中国的危亡，就必须破除对政府、官吏、士绅的“依赖病”，依靠爱国志士的共同努力来完成。他号召人们“各尽心力，合力图谋”去拯救国家。《四川》杂志后来因言论激烈，被日本政府封禁。1909年7月，返沪任中国新公学等校教职，以民族思想灌输学生，其间因仇家以革命党陷害，清吏指名捕拿，仓卒间逃到杭州西湖白云庵为僧。在为僧期间，仍任浙学生创办的《越报》编辑，作发刊词，并撰《名说》，批判儒家的纲常名教思想。他在文中疾呼：“今之中国，已如大厦之将倾，非推去旧宇、重建鸿模，其何以历风霜而蔽风雨？故欲谋今日之中国，必先涤尽旧日之陈朽，以改良社会之观念。”而后始足“以铸造新国民，以竞争新世界。”这时期雷也发表了不少诗歌，在《题〈四川〉杂志》末尾写道：“强权世界风云惨，亡国名词父老思。一寸河山一寸泪，写来红润笔花枝。”在《忆蜀》中则表现诗人对故乡的怀念之情，其中吟曰：“哀鸿遍野草离离，怕说红羊浩劫时。岂独焚身高氏鬼，又逢哭庙汉家儿。三秋禾黍蜀官泪，五色花笺古井悲。白雪阳春和不得，萦怀故国总情痴。”
（二）
1908年底，雷铁崖由日本回国，寓居上海。他痛人心不醒，思借学校教育鼓吹革命，乃受聘于上海中国新公学任教，民国名人胡适也在该校任英语教师，胡与川藉学生但懋辛等人来往较多，因此与雷也有交往。1909年秋，端方在上海搜捕革命党人，雷铁崖被通缉。匆忙中雷向胡适借了床棉被，连夜赶到杭州白云庵出家，怀着“英雄失败只逃禅”的无奈心情遁入空门。每晚都睡不着，睡不着就写诗，以哀鸣啼血的杜鹃自况，用悲愤的歌声唤醒国人。诗作中充满了 “杜鹃夜半声凄绝，不是愁人也泪流”, “竖尽星旗思拍马，招来蜀魂再啼鹃”。“杜字啼红春欲泪．长弘化碧月留痕”“一寸山河一寸泪，啼来红润笔花枝”, “五月悲秋游子梦，三更啼月蜀王魂”; “身随野鹤饭金粟，心有啼鹃痛铁函”, “鹃因口瘁啼衔赤，烛为心伤泪堕红”之类的诗句。不仅四川党人读了要流泪，在南社中也广为传诵，博得了“啼鹃诗人”的美名。在《参禅白云古刹苦不能静诗以遣之》的长诗中，叙述他身坐蒲团，心却荡游；“忽刺秦皇胸，忽斩楼兰首。忽悲乌江驹，忽饮黄龙酒；或击祖生楫。或撞亚父斗；或恸钟期情，或泣任肪后。”有时坐着坐着，还忽然佯狂地唱起《满江红》来。后来他吟诵着“金戈铁马文明血，荆棘铜驼祖国秋。谁遣骄儿横海窟．阿童持节下龙舟”，乘槎去了南洋。
1910年7月，反清革命活动处于低潮，孙中山决定将南洋支部迁往马来西亚地区的槟榔屿。当时以孙中山为首的革命派，急需南洋华侨提供足够的财力、人力，以持续支持在华南地区的武装起义。这就需要大造革命舆论，来鼓动华侨捐资筹款。而此前革命派建立的“开明演说书报社”、《中兴日报》，已相继关闭和停刊，因此，孙中山决定创办《光华日报》。中山先生原想让胡汉民任总编，后考虑雷铁崖最恰当，便让胡邀请雷来槟榔屿，又让长兄孙眉到上海催促。1910年秋，雷从上海出发，经香港到南洋，筹组该报创刊，并由方次石、周杜鹃等人协助。《光华日报》的命名，为孙中山先生手定，意思是“光复华夏”。张群指出：“光华者，以光复中华为职志者也。光有二义，一曰光复，二曰光大。”“在清之季，革命力量集中于推翻满清帝制，故先破坏而后建设，宣传方针亦准此趋向，以努力创造环境，前仆后继，再接再厉，艰难险阻，百折不挠，卒能有所成就，收文字革命之功。”
《光华日报》于当年12月2日创刊后，即与《槟城新报》为首的保皇党报刊，展开激烈论战。在论战中，雷铁崖笔锋犀利，鞭辟入里，文笔极富鼓动性和震撼力。他不仅以社论长文制敌，还间以谐文、短论、幽默、小品、时评等灵活多样的形式出击，予论敌以重创。经过近100天的大论战，《槟城新报》招架不住，连换三任主笔，最后败下阵来。南洋华侨从此对雷非常敬重。革命派从而夺取了槟榔屿这块舆论阵地，并取代了新加坡成为同盟会海外革命指挥中心。其时，孙中山召开槟榔屿会议不久，即赴美洲各地劝募华侨，走前特请雷铁崖教授两女孙蜒孙婉国学。1911年底，孙蜒到美国留学。次年雷接到孙蜒从美国的来信，正打算回复时，却得到意外的消息：孙蜒因病回澳门已不治而逝，年仅19岁。悲痛之余，曾写诗悼曰：“一书绝笔悲无复，万里还乡病不知。噩耗骤闻伤往事，蛮风蜒雨学诗时”。雷铁崖主持《光华日报》一年有余，发表署名文章达278篇之多，长篇连载64次，诗作21首，加上旧作整理，几乎天天都有雷的作品见报。这是雷铁崖办报生涯中，最为辉煌的时期。该报畅销各地，一时洛阳纸贵。上海、广州、汕头、福州等地，多家报社代为销售，其设在香港、南洋和美洲等地的代理处，多达71个。国民党元老冯自由曾回忆说：“时总理远游欧美，黄克强、胡汉民均已他适。独次石与蜀人雷铁崖在报上大声急呼，发聋振聩，使英、荷两属侨胞之精神为之大振。”后来，南洋华侨在人力物力上大力支持孙中山，为国民革命作出了巨大贡献，其中雷铁崖的宣传鼓动，功不可没。
（三）
1912年元旦，中华民国政府在南京成立，孙中山被选为临时大总统，胡汉民任总统府秘书长，雷铁崖应邀担任秘书，并转邀好友柳亚子同往。柳受不了约束，以吃不惯西餐为借口，挂冠先去上海。只干了半个月，当时胡汉民等人主张对袁世凯和谈，雷铁崖极为不满，结果只干了半个月，也卷被辞职，索性到西湖游玩去了。走时写下一首诗：“一笑飘然去，霜风透骨寒。八年革命党，半月秘书官。稷下竽吹暂，邯郸梦已残。西湖山色好，莫让老憎看。”同年6月，雷铁崖回四川探亲。在轮船上，一位不堪主妇凌虐的幼婢，因过度疲惫而失足坠江，诗人为此悲愤难抑，在斥责封建专制的不平等后，面对大洋彼岸的自由民主先驱嗟谈：“共和虽云建，平等究何果。谣望美利坚，呜呼林肯颇。”回到故乡自流井，时隔八年，物是人非，心情十分复杂，他对此吟诗曰：“半肩行李带嚣尘，历遍风云剩此身。万里初归沧海客，十年重见故乡人。离家岂识桑田改，入境频惊景物新。望到闾门翻瑟缩，倦游季子旧时贫。”同年年底，雷铁崖应邀到北京，担任国民政府嵇勋局审议员，并参加垦植协会本部工作，同时兼代《民主报》主笔。
1913年3月20日，宋教仁在上海车站被刺。22日，雷铁崖发表《宋教仁被暗杀之研究》，抨击袁世凯政府为“暗杀政府”，“厉行专制，灭绝革命”。4月，袁世凯向英、法、日、德、俄五国签订善后大借款，他又著文斥“政府之罪恶”。 讨袁 “二次革命”失败后，袁世凯大肆控捕革命党人，身居北京的雷铁崖也受到监视，处境艰危。他在德国友人何德梅的帮助下，不久即潜离北京，经上海、福建转赴南洋，并于1914年5月在新加坡创办《国民日报》，继续从事反袁宣传。该报由雷铁崖和金碧梧主笔政，雷撰写了发刊词，紧接着发表长文《敬告南洋同志》，揭露袁世凯祸国殃民的罪行，劝导华侨再接再厉坚持革命，对那些势利而又投机的“准同志”，作了辛辣的讽刺和斥责。1915年1月17日，他又发表《梅袁同异论》，把袁世凯与恶魔梅特里（Metternich,1848年前奥地利外交大臣和首相）相提并论，说袁之侦探密布全国，“暗杀栽诬，万恶丛发”，其特务害民手段，较之梅特里“辣心毒手有过之无不及”。此后，他一发而不可收拾，继续写出大量诗文反袁，直到当年9月，《国民日报》因故停刊为止。
1916年6月，袁世凯病死，雷铁崖曾一度回到上海。鉴于当时政府受北洋军阀掌控，局势仍很混乱，雷只有重返新加坡。由于国事日非，忧怀难释，他就借酒浇愁，时在醉乡，终于渐成精神病态。只要有人提到国事，他就狂歌笑骂不止。南洋华侨于1919年2月护送雷回上海修养，后因再度发病，朋友只好将雷送回老家自流井。雷铁崖回乡后的晚景，据厚黑教主李宗吾所见，这位啼鹃诗人仍是“满肚皮不合时宜，对时事非常愤懑。旋得疯癫病，终日抱一瓶酒，逢人即乱说。常常独自一人，倒卧街中，人事不醒，警察看见把他弄回。”1920年5月8日，雷铁崖重病去世，终年48岁。“鹃因口瘁啼衔赤”，这位中国近代史上的志士仁人，死得非常凄清寂寞。1925年3月，上海《民国日报》在“征求雷铁崖先生诗文启事”中写道：他“坎坷一生，未尝稍贬其节”、“革命先觉，功成不居，蒿目时艰，卒以忧死”等语，对雷铁崖的一生，做了恰当的评价。
（四）
雷铁崖还是辛亥革命时期一位有成就的诗人，其书法也名噪学界。他同清末民初的重要革命文学团体“南社”及柳亚子等人关系密切。从1910年4月“南社”在西湖唐庄第二次雅集起,雷铁崖多次参加“南社”的集会和重要活动。柳亚子称他“工诗文书法”，大陆华东师范大学出版社印行的《雷铁崖集》一书中，收有一百余篇诗作。综观雷铁崖的诗歌作品，绝无旧时文人吟风弄月、无病呻吟之作，而是以爱国精神和革命宣传为主线。他前期去国怀想，游子苦吟，充满了对国家危亡和民生凋敝的忧愤之情。当国家面临列强侵略，人民在苦难中呻吟，而清朝统治者却一派歌舞升平，成天醉生梦死，“满座貂禅贺太平”，自然引起爱国者的愤懑。作为“激荡于新潮流，民族思想愈勃发不可遏”的诗人，以挺身而出拯救危亡为己任，他在《旅夜偶书》中吟道：“难国风尘奴隶泪，北听烽火虎狼兵。男儿不拯神州劫，辜负龙泉壁上鸣。”在《步剑华原韵》中写道：“渭水潮流归猛恶，骊山烽火伴登临。匈奴未灭家河有？无定河边莫苦吟。”同时，又以哀鸣啼血的杜鹃自况，用悲愤的歌声唤醒国人。诗作中充满了“杜鹃夜半声凄绝，不是愁人也泪流”, “竖尽星旗思拍马，招来蜀魂再啼鹃”。“杜字啼红春欲泪．长弘化碧月留痕”“一寸山河一寸泪，啼来红润笔花枝”, “五月悲秋游子梦，三更啼月蜀王魂”; “身随野鹤饭金粟，心有啼鹃痛铁函”, “鹃因口瘁啼衔赤，烛为心伤泪堕红”之类的诗句。不仅四川党人读了要流泪，在南社中也广为传诵，博得了“啼鹃诗人”的美名。
雷铁崖的后期诗歌，表现出对民主革命的不成功，充满了极为失望的情绪。由于辛亥革命不彻底，袁世凯“帝制自为，颠覆共和”，致使专制主义复辟。雷铁崖力主反袁，把这个“冢中枯骨”称黄之日，视为共和“出殡”之时。他怒斥这一独夫民贼“终使神皋归分擘，河山何处余寸尺”；他常表现出落寞、悲愤难平的心境，意识到民生问题的严峻与迫切，他在《彝陵夜泊》中写道：“国难未闻生卜式，闾闫安得稳高眠。”在回川的路上，他一面吟诵“漫嗟行路难，吾将归老矣”、“英雄仍作旧书生”；一面又放浪形骸，流连歌场声色，“妇人醇酒傲风尘”。他常借酒浇愁，吟诗作赋，继而乘醉狂书。他思想矛盾，报国无门，反映出当时一位忧国忧民诗人的复杂心情，也是中国近代志士仁人中悲剧性格的人物。这就注定了他的诗歌，具有苍劲沉凝而又凄婉悲壮的风格。
(source: 陈思逊 自贡市民间文艺家协会副主席, http://www.eyii.com/news/member/20071014/2729.html)
< Copyright © 一宁网 转载时请务必以超链接形式标明文章原始出处和作者信息 (http://www.eyii.com/news/member/20071014/2729.html ) / 陈思逊 自贡市民间文艺家协会副主席>
雷铁崖故居 & 雷铁崖墓
雷铁厓故居地址及位置：四川省自贡市贡井区长土镇石沟村 3 组，背靠池塘山，面向石头沟及东碳厂。北纬 29 21，东经 104 42，海拔高程 331.7 米。 雷铁压故居始建于清中期，坐北向南。占地面积约 3000 平方米。贡井名人辛亥革命志士雷铁压的祖宅，现存建筑面积 350平方米，原有上、中、下三厅，戏楼，左、右侧院构成，庭院式四层复四合院，木柱、半架结构、悬山式屋顶、屋脊灰塑宝顶，飞檐翘角，檐下雕梁画栋，门窗、撑仿、柱础均存雕功。现大部分布局改变、结构改变。雷家大房子修建一直是雷氏家族住宅，解放时政府接收分给村民居住，部分留给雷家子孙。雷铁压从政府辞职回乡，居住于雷家大房子老宅并在老宅病逝，去世后即葬在雷家大房子左侧坡地上。该院落1957 年中厅被焚毁，由于村民修拆建布局和结构大变，现仅剩后厅一列正房，面阔 5 间 23 米，进深 3 间 13 . 28 米。 2006 年 7 月，贡井区将雷家大院及雷铁压墓公布不可移动文物点。
“原来这个院子很大，有八个天井，几十间屋，现在雷家的人都搬走了……这的确是一座大院子，但已经残破不堪得让人感到苍凉。不过，其高耸的屋脊和有着精美浮雕的挑撑依稀可见曾经的风光。老人热心地指着大院东面荒坡中一小快草地说，“这就是雷铁崖的坟”。我们都感到吃惊：这哪像个坟啊？既无垒土，更无墓碑，分明是一堆荒草嘛！我们虔心暴走半天而来，就权当它是铁崖墓吧！(http://zg.sced.cn/htmls/20110415163055.html)
可怜的民主革命,可悲的革命家.....
可悲的中国....自豪的经济成就，甚至不能保护自己的文化遗产, 革命家雕像,故居; 中国人已忘记了这位革命家 .....遗憾, 遗憾.....
也就是槟城人的失望....
雷铁崖是槟城光華日報第一任總編輯(1910-1912), 现在, 《光华日报》已经成为世界華文報業新聞史上發行歷史最久的華文日報.....世界曆史最久之民營華文報...
《光華日報》创刊社址是120号打铜仔街(120, Armenian Street, Penang), 如今是孫中山檳城基地紀念館.
槟城人不会忘记雷铁崖(Lei Tieya).....
References & Further Study:
1. 历史学家：1220是创刊纪念日 百年前今天《光华日报》诞生, http://cnews.cari.com.my/news.php?id=7871
2. 石头沟里闻啼鹃 暴走铁崖故居, http://zg.sced.cn/htmls/20110415163055.html
3. 被遗忘在垃圾堆的大总统秘书, http://club.kdnet.net/dispbbs.asp?boardid=1&id=6974695&page=1&1=1#6974695
4. 孙中山与《光华日报》（下）,谢诗坚, http://www.kwongwah.com.my/index.php?view_type=news&date=20101220&id=24
5. 拜谒吴玉章故居 纪念辛亥革命,http://zg.sced.cn/htmls/20110415160635.html
6. 谢奉琦故居设立标牌, http://www.dgjjq.com/show.php?cid=2&classid=2&id=297
7. 大公井古盐文化旅游区, http://www.dgjjq.com/list.php?cid=3
8. 雷铁崖, http://www.phoer.net/people/l/leitieya.htm
雷铁崖是谁?谁是雷铁崖?
雷铁崖（1873—1920），原名昭性，字泽皆，入同盟会后署名铁崖。清同治12年9月13日（1873年11月2日）出生在富顺县自流井石头沟（今贡井区双塘乡石沟村）一盐商家庭.
四川自贡人吴玉章(1878-1966)、谢奉琦(1882-1908)和“雷铁崖(1873-1920)堪称辛亥革命之“三杰”....
雷铁崖是槟城光華日報第一任總編輯(1910-1912).....
1910,檳城閱書報社带头开会议决招股出版，选出六人专办此事，他们是：黄金庆、陈新政、丘明旭、杨汉翔、林贻博及曾受兰。时适胡汉民因营救汪精卫（因在北京刺杀摄政 王戴沣不遂被捕（1910年4月16日））出狱事来槟城会陈璧君（她是槟城人，于1912年在广州下嫁汪精卫），巧遇上阅书报社要组织报馆，乃由胡汉民代 撰招股序文及简章，并即介绍编辑人员。雷铁崖（曾任总编辑）及张仕鹃即为胡汉民与孙中山商定后所聘请者(谢诗坚, 2010)
創刊於1910年12月2日的《光華日報》，是由中華民國國父孫中山先生創立，報名出自中山先生的構想，含「光復華夏」之意，中山先生並親手寫下這四個字，這四個字即是近百年來《光華日報》的刊頭和建築物招牌上的字體。《光華日報》创刊社址是120号打铜仔街(120, Armenian Street, Penang)
雷铁崖为创刊(1910年12月2日，即庚戌年农历十一月初一)初期的《光华日报》报头题字。
《光華日報》由胡漢民和檳城華僑如黃金慶、吳世榮、陳新政等共同創刊，第一任總編輯為中山先生欣賞的四川才子雷鐵崖。當時是中山先生授意胡漢民寫信力邀雷鐵崖，再由中山先生兄長孫眉到上海力邀，雷鐵崖才同意到檳城上任，而在雷鐵崖的邀請之下，戴季陶（又名戴天仇）也南來檳城出任編輯之職。
創刊初期，《光華日報》每天出版兩大張，社論、新聞、廣告一應具全，為了爭奪保皇派報紙的輿論陣地，雷鐵崖在《光華日報》履任的一年餘期間，以社論、諧文、笑話、雜談的方式，發表文章近百篇，他極具震撼力和鼓動性的寫作方式，日獲當地華僑敬重，國民黨元老馮自由後來曾說，南洋華僑在辛亥革命中提供的人力和財力，雷鐵崖的一枝筆功不可沒。
在這期間，《光華日報》風行海內外，上海、廣州、福州、檀香山、舊金山、香港、新加坡等地71處均設代理。後來中山先生革命成功出任臨時大總統之際，雷鐵崖還曾返大陸擔任中山先生的祕書。
據1911年5月24日的檳榔嶼《光華日報》記載，羅仲霍(1881-1911, 黄花岗烈士)回國前曾拜訪自貢名人雷鐵崖，兩個人行祭飲之禮後，羅仲霍自言自語說：「此行實省老母，顧能再南渡否，不可知。」國難當前，羅仲霍仍有拳拳孝心，難怪雷鐵崖感慨地說：「世豈有忘親事敵之人，而能捨生取義者哉。」
他担任斯职为期一年有余，1912 年返国抵沪.
1920年5月8日，雷铁崖这位中国近代史上一生追求革命，四次创办刊物并任主编或主笔的宣传家重病去世，终年48岁。
今天, 雷铁崖的雕像被遗忘在垃圾堆中.....
遗憾, 遗憾.....
报业巨子、诗人雷铁崖(1873-1920)
陈思逊
（一）
雷铁崖是辛亥革命时期的报业巨子、诗人，曾任临时大总统孙中山的秘书。雷铁崖原名昭性，字泽皆，初号詟皆，正号铁崖，联系其姓氏，用意欲以雷霆之声唤醒国人。1873年11月2日 （清同治十二年九月十三日），生于四川富顺县自流井（今属自贡市）一盐商家庭。在弟兄五人中雷昭性行四，后因父亲经营盐业不善而遭破产，雷铁崖只得辍学，割牛草助父谋生。1894年（清光绪二十年），雷铁崖与李宗吾、谢奉奇、曾昭鲁等同入炳文书院，就读于卢庆家山长门下。1900年，参加府试，与弟雷民心（昭仁）同进秀才。求学期问，雷嗜性理学，言行凝重，曾自比宋儒，被同学戏吁为詟圣。随二十世纪初，空前严重的民族危机和民主革命思想的广泛传播，雷深受感染，开始接受新思想，“好说改革，乡人目为王安石”。1904年6月，他偶遇自东京留学归来者，得悉东京留学界情况，极思往会该处革命分子。乃于当年9月，约集同志赴日留学。是时家乡风气末开，父兄阻其行。得母陈氏与岳父李玉廷之助，潜行得脱，雷铁崖启程是半夜偷逃的，只有好友张荔丹在釜溪河畔送行。后由泸州东下，出三峡，11月抵沪，于1905年1月到达日本，先后就读于大成学校和宏文学院。作为“激荡于新潮流，民族思想愈勃发不可遏”的诗人，以挺身而出拯救危亡为己任，现在他终于如愿东渡，“一曲骊歌辞祖国，几回搔首望慈严”；他在《旅夜偶书》中吟道：“难国风尘奴隶泪，北听烽火虎狼兵。男儿不拯神州劫，辜负龙泉壁上鸣。”在《步剑华原韵》中写道：“渭水潮流归猛恶，骊山烽火伴登临。匈奴未灭家河有？无定河边莫苦吟。”
1905年，孙中山自美国抵日本，8月20日，中国同盟会在东京成立。五天后，雷铁崖由孙中山介绍、川籍同学黄树中主盟加入。他经常撰述革命论作，发表于《民报》。9月，与四川留日学生共同创办《鹃声》杂志，开始其文字鼓吹的革命生涯。《鹃声》以“发明公理，拥护人权”为主旨，通过宣传，唤起四川及全国同胞挽救民族危机，建设新的中国。在创刊词中引用了古诗句：“子规夜半犹蹄血，不信东风唤不回”，以表明同仁的恳切态度和坚定信心。雷铁崖任主笔的《鹃声》杂志，因主张革命排满最激烈，被清吏参奏为“专以叛国革命为宗旨”；“清政府惊呼：”“此报若行，将乱中国”。遂通过驻日公使明令封禁。1907年3至5月，雷铁崖独立复刊《鹃声》，出版《鹃声》复兴第一号，改用文言文作掩护，继续坚持爱国革命宣传活动，在文章中，主张用革命手段破坏专制政体，“恢复祖国，以建民主政体”。
1907年12月，吴玉章在东京创办《四川》杂志，雷铁崖担任编辑和撰述工作。该杂志以“输入文明，开通民智”为宗旨，有“西南半壁警钟”之称，在当时颇有影响。雷不仅诗兴联翩，大抒爱国怀抱，还认为蜀中西鄙之地，锢蔽为甚，他必须效申公说法，一醒聋玻，呕心沥血。他在论著《警告全蜀》的长篇论述中，以犀利的文笔，记述了自《辛丑条约》签订后，帝国主义瓜分中国的险象，我国子民处于“刀下之肉糜”和“枪下之血肉”之境遇。要挽救中国的危亡，就必须破除对政府、官吏、士绅的“依赖病”，依靠爱国志士的共同努力来完成。他号召人们“各尽心力，合力图谋”去拯救国家。《四川》杂志后来因言论激烈，被日本政府封禁。1909年7月，返沪任中国新公学等校教职，以民族思想灌输学生，其间因仇家以革命党陷害，清吏指名捕拿，仓卒间逃到杭州西湖白云庵为僧。在为僧期间，仍任浙学生创办的《越报》编辑，作发刊词，并撰《名说》，批判儒家的纲常名教思想。他在文中疾呼：“今之中国，已如大厦之将倾，非推去旧宇、重建鸿模，其何以历风霜而蔽风雨？故欲谋今日之中国，必先涤尽旧日之陈朽，以改良社会之观念。”而后始足“以铸造新国民，以竞争新世界。”这时期雷也发表了不少诗歌，在《题〈四川〉杂志》末尾写道：“强权世界风云惨，亡国名词父老思。一寸河山一寸泪，写来红润笔花枝。”在《忆蜀》中则表现诗人对故乡的怀念之情，其中吟曰：“哀鸿遍野草离离，怕说红羊浩劫时。岂独焚身高氏鬼，又逢哭庙汉家儿。三秋禾黍蜀官泪，五色花笺古井悲。白雪阳春和不得，萦怀故国总情痴。”
（二）
1908年底，雷铁崖由日本回国，寓居上海。他痛人心不醒，思借学校教育鼓吹革命，乃受聘于上海中国新公学任教，民国名人胡适也在该校任英语教师，胡与川藉学生但懋辛等人来往较多，因此与雷也有交往。1909年秋，端方在上海搜捕革命党人，雷铁崖被通缉。匆忙中雷向胡适借了床棉被，连夜赶到杭州白云庵出家，怀着“英雄失败只逃禅”的无奈心情遁入空门。每晚都睡不着，睡不着就写诗，以哀鸣啼血的杜鹃自况，用悲愤的歌声唤醒国人。诗作中充满了 “杜鹃夜半声凄绝，不是愁人也泪流”, “竖尽星旗思拍马，招来蜀魂再啼鹃”。“杜字啼红春欲泪．长弘化碧月留痕”“一寸山河一寸泪，啼来红润笔花枝”, “五月悲秋游子梦，三更啼月蜀王魂”; “身随野鹤饭金粟，心有啼鹃痛铁函”, “鹃因口瘁啼衔赤，烛为心伤泪堕红”之类的诗句。不仅四川党人读了要流泪，在南社中也广为传诵，博得了“啼鹃诗人”的美名。在《参禅白云古刹苦不能静诗以遣之》的长诗中，叙述他身坐蒲团，心却荡游；“忽刺秦皇胸，忽斩楼兰首。忽悲乌江驹，忽饮黄龙酒；或击祖生楫。或撞亚父斗；或恸钟期情，或泣任肪后。”有时坐着坐着，还忽然佯狂地唱起《满江红》来。后来他吟诵着“金戈铁马文明血，荆棘铜驼祖国秋。谁遣骄儿横海窟．阿童持节下龙舟”，乘槎去了南洋。
1910年7月，反清革命活动处于低潮，孙中山决定将南洋支部迁往马来西亚地区的槟榔屿。当时以孙中山为首的革命派，急需南洋华侨提供足够的财力、人力，以持续支持在华南地区的武装起义。这就需要大造革命舆论，来鼓动华侨捐资筹款。而此前革命派建立的“开明演说书报社”、《中兴日报》，已相继关闭和停刊，因此，孙中山决定创办《光华日报》。中山先生原想让胡汉民任总编，后考虑雷铁崖最恰当，便让胡邀请雷来槟榔屿，又让长兄孙眉到上海催促。1910年秋，雷从上海出发，经香港到南洋，筹组该报创刊，并由方次石、周杜鹃等人协助。《光华日报》的命名，为孙中山先生手定，意思是“光复华夏”。张群指出：“光华者，以光复中华为职志者也。光有二义，一曰光复，二曰光大。”“在清之季，革命力量集中于推翻满清帝制，故先破坏而后建设，宣传方针亦准此趋向，以努力创造环境，前仆后继，再接再厉，艰难险阻，百折不挠，卒能有所成就，收文字革命之功。”
《光华日报》于当年12月2日创刊后，即与《槟城新报》为首的保皇党报刊，展开激烈论战。在论战中，雷铁崖笔锋犀利，鞭辟入里，文笔极富鼓动性和震撼力。他不仅以社论长文制敌，还间以谐文、短论、幽默、小品、时评等灵活多样的形式出击，予论敌以重创。经过近100天的大论战，《槟城新报》招架不住，连换三任主笔，最后败下阵来。南洋华侨从此对雷非常敬重。革命派从而夺取了槟榔屿这块舆论阵地，并取代了新加坡成为同盟会海外革命指挥中心。其时，孙中山召开槟榔屿会议不久，即赴美洲各地劝募华侨，走前特请雷铁崖教授两女孙蜒孙婉国学。1911年底，孙蜒到美国留学。次年雷接到孙蜒从美国的来信，正打算回复时，却得到意外的消息：孙蜒因病回澳门已不治而逝，年仅19岁。悲痛之余，曾写诗悼曰：“一书绝笔悲无复，万里还乡病不知。噩耗骤闻伤往事，蛮风蜒雨学诗时”。雷铁崖主持《光华日报》一年有余，发表署名文章达278篇之多，长篇连载64次，诗作21首，加上旧作整理，几乎天天都有雷的作品见报。这是雷铁崖办报生涯中，最为辉煌的时期。该报畅销各地，一时洛阳纸贵。上海、广州、汕头、福州等地，多家报社代为销售，其设在香港、南洋和美洲等地的代理处，多达71个。国民党元老冯自由曾回忆说：“时总理远游欧美，黄克强、胡汉民均已他适。独次石与蜀人雷铁崖在报上大声急呼，发聋振聩，使英、荷两属侨胞之精神为之大振。”后来，南洋华侨在人力物力上大力支持孙中山，为国民革命作出了巨大贡献，其中雷铁崖的宣传鼓动，功不可没。
（三）
1912年元旦，中华民国政府在南京成立，孙中山被选为临时大总统，胡汉民任总统府秘书长，雷铁崖应邀担任秘书，并转邀好友柳亚子同往。柳受不了约束，以吃不惯西餐为借口，挂冠先去上海。只干了半个月，当时胡汉民等人主张对袁世凯和谈，雷铁崖极为不满，结果只干了半个月，也卷被辞职，索性到西湖游玩去了。走时写下一首诗：“一笑飘然去，霜风透骨寒。八年革命党，半月秘书官。稷下竽吹暂，邯郸梦已残。西湖山色好，莫让老憎看。”同年6月，雷铁崖回四川探亲。在轮船上，一位不堪主妇凌虐的幼婢，因过度疲惫而失足坠江，诗人为此悲愤难抑，在斥责封建专制的不平等后，面对大洋彼岸的自由民主先驱嗟谈：“共和虽云建，平等究何果。谣望美利坚，呜呼林肯颇。”回到故乡自流井，时隔八年，物是人非，心情十分复杂，他对此吟诗曰：“半肩行李带嚣尘，历遍风云剩此身。万里初归沧海客，十年重见故乡人。离家岂识桑田改，入境频惊景物新。望到闾门翻瑟缩，倦游季子旧时贫。”同年年底，雷铁崖应邀到北京，担任国民政府嵇勋局审议员，并参加垦植协会本部工作，同时兼代《民主报》主笔。
1913年3月20日，宋教仁在上海车站被刺。22日，雷铁崖发表《宋教仁被暗杀之研究》，抨击袁世凯政府为“暗杀政府”，“厉行专制，灭绝革命”。4月，袁世凯向英、法、日、德、俄五国签订善后大借款，他又著文斥“政府之罪恶”。 讨袁 “二次革命”失败后，袁世凯大肆控捕革命党人，身居北京的雷铁崖也受到监视，处境艰危。他在德国友人何德梅的帮助下，不久即潜离北京，经上海、福建转赴南洋，并于1914年5月在新加坡创办《国民日报》，继续从事反袁宣传。该报由雷铁崖和金碧梧主笔政，雷撰写了发刊词，紧接着发表长文《敬告南洋同志》，揭露袁世凯祸国殃民的罪行，劝导华侨再接再厉坚持革命，对那些势利而又投机的“准同志”，作了辛辣的讽刺和斥责。1915年1月17日，他又发表《梅袁同异论》，把袁世凯与恶魔梅特里（Metternich,1848年前奥地利外交大臣和首相）相提并论，说袁之侦探密布全国，“暗杀栽诬，万恶丛发”，其特务害民手段，较之梅特里“辣心毒手有过之无不及”。此后，他一发而不可收拾，继续写出大量诗文反袁，直到当年9月，《国民日报》因故停刊为止。
1916年6月，袁世凯病死，雷铁崖曾一度回到上海。鉴于当时政府受北洋军阀掌控，局势仍很混乱，雷只有重返新加坡。由于国事日非，忧怀难释，他就借酒浇愁，时在醉乡，终于渐成精神病态。只要有人提到国事，他就狂歌笑骂不止。南洋华侨于1919年2月护送雷回上海修养，后因再度发病，朋友只好将雷送回老家自流井。雷铁崖回乡后的晚景，据厚黑教主李宗吾所见，这位啼鹃诗人仍是“满肚皮不合时宜，对时事非常愤懑。旋得疯癫病，终日抱一瓶酒，逢人即乱说。常常独自一人，倒卧街中，人事不醒，警察看见把他弄回。”1920年5月8日，雷铁崖重病去世，终年48岁。“鹃因口瘁啼衔赤”，这位中国近代史上的志士仁人，死得非常凄清寂寞。1925年3月，上海《民国日报》在“征求雷铁崖先生诗文启事”中写道：他“坎坷一生，未尝稍贬其节”、“革命先觉，功成不居，蒿目时艰，卒以忧死”等语，对雷铁崖的一生，做了恰当的评价。
（四）
雷铁崖还是辛亥革命时期一位有成就的诗人，其书法也名噪学界。他同清末民初的重要革命文学团体“南社”及柳亚子等人关系密切。从1910年4月“南社”在西湖唐庄第二次雅集起,雷铁崖多次参加“南社”的集会和重要活动。柳亚子称他“工诗文书法”，大陆华东师范大学出版社印行的《雷铁崖集》一书中，收有一百余篇诗作。综观雷铁崖的诗歌作品，绝无旧时文人吟风弄月、无病呻吟之作，而是以爱国精神和革命宣传为主线。他前期去国怀想，游子苦吟，充满了对国家危亡和民生凋敝的忧愤之情。当国家面临列强侵略，人民在苦难中呻吟，而清朝统治者却一派歌舞升平，成天醉生梦死，“满座貂禅贺太平”，自然引起爱国者的愤懑。作为“激荡于新潮流，民族思想愈勃发不可遏”的诗人，以挺身而出拯救危亡为己任，他在《旅夜偶书》中吟道：“难国风尘奴隶泪，北听烽火虎狼兵。男儿不拯神州劫，辜负龙泉壁上鸣。”在《步剑华原韵》中写道：“渭水潮流归猛恶，骊山烽火伴登临。匈奴未灭家河有？无定河边莫苦吟。”同时，又以哀鸣啼血的杜鹃自况，用悲愤的歌声唤醒国人。诗作中充满了“杜鹃夜半声凄绝，不是愁人也泪流”, “竖尽星旗思拍马，招来蜀魂再啼鹃”。“杜字啼红春欲泪．长弘化碧月留痕”“一寸山河一寸泪，啼来红润笔花枝”, “五月悲秋游子梦，三更啼月蜀王魂”; “身随野鹤饭金粟，心有啼鹃痛铁函”, “鹃因口瘁啼衔赤，烛为心伤泪堕红”之类的诗句。不仅四川党人读了要流泪，在南社中也广为传诵，博得了“啼鹃诗人”的美名。
雷铁崖的后期诗歌，表现出对民主革命的不成功，充满了极为失望的情绪。由于辛亥革命不彻底，袁世凯“帝制自为，颠覆共和”，致使专制主义复辟。雷铁崖力主反袁，把这个“冢中枯骨”称黄之日，视为共和“出殡”之时。他怒斥这一独夫民贼“终使神皋归分擘，河山何处余寸尺”；他常表现出落寞、悲愤难平的心境，意识到民生问题的严峻与迫切，他在《彝陵夜泊》中写道：“国难未闻生卜式，闾闫安得稳高眠。”在回川的路上，他一面吟诵“漫嗟行路难，吾将归老矣”、“英雄仍作旧书生”；一面又放浪形骸，流连歌场声色，“妇人醇酒傲风尘”。他常借酒浇愁，吟诗作赋，继而乘醉狂书。他思想矛盾，报国无门，反映出当时一位忧国忧民诗人的复杂心情，也是中国近代志士仁人中悲剧性格的人物。这就注定了他的诗歌，具有苍劲沉凝而又凄婉悲壮的风格。
(source: 陈思逊 自贡市民间文艺家协会副主席, http://www.eyii.com/news/member/20071014/2729.html)
< Copyright © 一宁网 转载时请务必以超链接形式标明文章原始出处和作者信息 (http://www.eyii.com/news/member/20071014/2729.html ) / 陈思逊 自贡市民间文艺家协会副主席>
雷铁崖故居 & 雷铁崖墓
雷铁厓故居地址及位置：四川省自贡市贡井区长土镇石沟村 3 组，背靠池塘山，面向石头沟及东碳厂。北纬 29 21，东经 104 42，海拔高程 331.7 米。 雷铁压故居始建于清中期，坐北向南。占地面积约 3000 平方米。贡井名人辛亥革命志士雷铁压的祖宅，现存建筑面积 350平方米，原有上、中、下三厅，戏楼，左、右侧院构成，庭院式四层复四合院，木柱、半架结构、悬山式屋顶、屋脊灰塑宝顶，飞檐翘角，檐下雕梁画栋，门窗、撑仿、柱础均存雕功。现大部分布局改变、结构改变。雷家大房子修建一直是雷氏家族住宅，解放时政府接收分给村民居住，部分留给雷家子孙。雷铁压从政府辞职回乡，居住于雷家大房子老宅并在老宅病逝，去世后即葬在雷家大房子左侧坡地上。该院落1957 年中厅被焚毁，由于村民修拆建布局和结构大变，现仅剩后厅一列正房，面阔 5 间 23 米，进深 3 间 13 . 28 米。 2006 年 7 月，贡井区将雷家大院及雷铁压墓公布不可移动文物点。
“原来这个院子很大，有八个天井，几十间屋，现在雷家的人都搬走了……这的确是一座大院子，但已经残破不堪得让人感到苍凉。不过，其高耸的屋脊和有着精美浮雕的挑撑依稀可见曾经的风光。老人热心地指着大院东面荒坡中一小快草地说，“这就是雷铁崖的坟”。我们都感到吃惊：这哪像个坟啊？既无垒土，更无墓碑，分明是一堆荒草嘛！我们虔心暴走半天而来，就权当它是铁崖墓吧！(http://zg.sced.cn/htmls/20110415163055.html)
可怜的民主革命,可悲的革命家.....
可悲的中国....自豪的经济成就，甚至不能保护自己的文化遗产, 革命家雕像,故居; 中国人已忘记了这位革命家 .....遗憾, 遗憾.....
也就是槟城人的失望....
雷铁崖是槟城光華日報第一任總編輯(1910-1912), 现在, 《光华日报》已经成为世界華文報業新聞史上發行歷史最久的華文日報.....世界曆史最久之民營華文報...
《光華日報》创刊社址是120号打铜仔街(120, Armenian Street, Penang), 如今是孫中山檳城基地紀念館.
槟城人不会忘记雷铁崖(Lei Tieya).....
References & Further Study:
1. 历史学家：1220是创刊纪念日 百年前今天《光华日报》诞生, http://cnews.cari.com.my/news.php?id=7871
2. 石头沟里闻啼鹃 暴走铁崖故居, http://zg.sced.cn/htmls/20110415163055.html
3. 被遗忘在垃圾堆的大总统秘书, http://club.kdnet.net/dispbbs.asp?boardid=1&id=6974695&page=1&1=1#6974695
4. 孙中山与《光华日报》（下）,谢诗坚, http://www.kwongwah.com.my/index.php?view_type=news&date=20101220&id=24
5. 拜谒吴玉章故居 纪念辛亥革命,http://zg.sced.cn/htmls/20110415160635.html
6. 谢奉琦故居设立标牌, http://www.dgjjq.com/show.php?cid=2&classid=2&id=297
7. 大公井古盐文化旅游区, http://www.dgjjq.com/list.php?cid=3
8. 雷铁崖, http://www.phoer.net/people/l/leitieya.htm
Friday, November 25, 2011
November 11th, Memorial Day for Nanyang Transport Volunteers and the Martyrs of the World War II
The memorial was familiar to me since my childhood days, whenever you go to Air Itam,or Penang Hill,you will never miss the monument. But not many know the purpose of building up the monument there. Some said it was a war memorial, a monument to remember the death of the civilian who died during the war. Some said it was for the resistance soldiers. The story of the monument had been forgotten, and everyone treated as a normal war memorial. But the people who come to pay respect on 11th November each year, was not from the uniform, but the normal civilian. The purpose of the memorial was for world peace, it is a peace memorial, and also to remember the people who died during the 2nd World War. It is also specially mentioned about the voluntary transport workers who died at the Burma Road in Yunnan who come from Penang, and Malaysia. That is why it is called Penang Chinese War Memorial for the Nanyang Transport Volunteers and the Martyrs of the World War II(槟榔屿华侨抗战殉职机工和罹难同胞纪念碑).
My son have been witnessing the ceremony each year, being a member of Chong Hwa Confucius School band until he completed his secondary school. My uncle was also there each year, witnessing the event. There are many descendants of the Transport volunteers, who are there in the crowd, without noticed by any others. But sad to say I have not witness the event personally until today.
It was on 11-11-2011 at 11a.m., our chief minister Lim Guan Eng officiated the 60th anniversary ceremony. The year 2011 was different; the people of Penang and Penang state government have donated to facelift the memorial park. Three additional features are added. Among the new features are a memorial model of the transport workers pushing a military truck up a hill slope along the Burma – Yunnan Road, a memorial wall with carvings displaying the transport volunteers and trucks being bombed by the plane of Japanese Imperial Army, the third feature was the memorial column featuring pigeons circulating around the column, which resemble the world peace.
It was great event when we can come together to remember the people who died during the war. As I have just come back from Japan and visited the Nagasaki Peace Park and Hiroshima Peace Park. By attending the ceremony it gave me a very meaningful day. It also bring awareness to the people who may have forgotten the monument. The family of transport volunteers from Yunnan was also there. But is was pity that the organization committee did not give them a public introduction. The grandson of Mr.Tan Kah Kee(陈嘉庚), the man involved personally with the Transport Volunteers project. A public introduction will be more significant.
In the afternoon, I attended the dialogue by the family of the transport volunteers from Yunnan, and the grandson of Mr.Tan Kah Kee(陈嘉庚). The timing was not right, as it was in collision with the night event at the war memorial at Air Itam. It seems that there are not many people aware of the event. Other than our family, some retired teachers, and one Chinese cultural expert, Chang Yong Mee. The attendance was sadly low. If this type of event were held at other place, especially east coast, it will normally be full house. Sadly not Penang. The stories given by the family are very touching, each have their own unique story. Some of them still searching for the long lost family in Malaysia.
In 1939, 3,200 young men from South-East Asia, historically was called Nanyang(南洋) by Chinese, most were from Malaya, left their families and homes voluntarily to travel to China to work as drivers and mechanics during the Sino-Japanese War of 1937-1945. They left in 15 batches with 9 of 15 batches leaving from Singapore. The volunteers are called Nangiao ji gong(南侨机工)or “overseas Chinese mechanics”. One third of them lost their life in Yunan, one third returned to Malaya, the remaining one third left in Yunan, China. These 3200 volunteers included Indian, Malay men and four Chinese women. There were 300 volunteers from North Malaya of Penang, Kedah and Perlis, of which 233 were from Penang. I really hope their names will be listed at the memorial wall at the War monument at Air Itam. The list included Li Yue Mei (李月美) who was known as modern Hua Mu Lan(当代花木兰), as she also disguised as a man to serve in the Nanyang Transport Volunteers as a driver, just like the ancient Chinese woman heroine. Sadly she died during the cultural revolution in China.
Two of the family members, Xu Hongji(徐宏基) and Zhang Yunpeng(张云鹏), they are searching for their family in Muar, Johor. The other VIPs presented were Honorary Chairman(名誉会长)Chen Liren(陈立人)，Chairman(会长), Lin Xiaochang(林晓昌)，Tang Xiaomei(汤晓梅), historian（机工史学者），Vice chairman(副会长), Wang Shuilin (王水林), photographer（著名纪录片摄影师）与Lin Suwei(林素玮), artist（名画家）.
Thank you state government, the state assemblyman Wong Hun Wei, and the Kong Ming Main Chinese Primary School(公民国民型华文小学总校), the trustee of the monument, that make the event a memorial one. Also the faithful Chong Hwa Confucius School band(孔圣庙中华中学军铜乐队), which has been playing music for the event for many years without fail.
Calling for the families of the volunteers
萧瑞兴（大山脚）、王海南（槟城）、刘桂华（槟）、谢允和（槟）、吴家香（大山脚）、吴明（双溪大年）、杨境南（吉打）、邝广源（吉打莪仑）、余德峇（吉打莪仑）及杨大胜（吉打）, 柯天和、王天德、林猷川、王宁鸭、纪兰花及林树容等。
If you know any family of transport volunteers, please contact Low Toh nam(刘道南), 012-521 7412. He was a volunteer in Ipoh, who gathered information for his historical project.
My son have been witnessing the ceremony each year, being a member of Chong Hwa Confucius School band until he completed his secondary school. My uncle was also there each year, witnessing the event. There are many descendants of the Transport volunteers, who are there in the crowd, without noticed by any others. But sad to say I have not witness the event personally until today.
It was on 11-11-2011 at 11a.m., our chief minister Lim Guan Eng officiated the 60th anniversary ceremony. The year 2011 was different; the people of Penang and Penang state government have donated to facelift the memorial park. Three additional features are added. Among the new features are a memorial model of the transport workers pushing a military truck up a hill slope along the Burma – Yunnan Road, a memorial wall with carvings displaying the transport volunteers and trucks being bombed by the plane of Japanese Imperial Army, the third feature was the memorial column featuring pigeons circulating around the column, which resemble the world peace.
It was great event when we can come together to remember the people who died during the war. As I have just come back from Japan and visited the Nagasaki Peace Park and Hiroshima Peace Park. By attending the ceremony it gave me a very meaningful day. It also bring awareness to the people who may have forgotten the monument. The family of transport volunteers from Yunnan was also there. But is was pity that the organization committee did not give them a public introduction. The grandson of Mr.Tan Kah Kee(陈嘉庚), the man involved personally with the Transport Volunteers project. A public introduction will be more significant.
In the afternoon, I attended the dialogue by the family of the transport volunteers from Yunnan, and the grandson of Mr.Tan Kah Kee(陈嘉庚). The timing was not right, as it was in collision with the night event at the war memorial at Air Itam. It seems that there are not many people aware of the event. Other than our family, some retired teachers, and one Chinese cultural expert, Chang Yong Mee. The attendance was sadly low. If this type of event were held at other place, especially east coast, it will normally be full house. Sadly not Penang. The stories given by the family are very touching, each have their own unique story. Some of them still searching for the long lost family in Malaysia.
In 1939, 3,200 young men from South-East Asia, historically was called Nanyang(南洋) by Chinese, most were from Malaya, left their families and homes voluntarily to travel to China to work as drivers and mechanics during the Sino-Japanese War of 1937-1945. They left in 15 batches with 9 of 15 batches leaving from Singapore. The volunteers are called Nangiao ji gong(南侨机工)or “overseas Chinese mechanics”. One third of them lost their life in Yunan, one third returned to Malaya, the remaining one third left in Yunan, China. These 3200 volunteers included Indian, Malay men and four Chinese women. There were 300 volunteers from North Malaya of Penang, Kedah and Perlis, of which 233 were from Penang. I really hope their names will be listed at the memorial wall at the War monument at Air Itam. The list included Li Yue Mei (李月美) who was known as modern Hua Mu Lan(当代花木兰), as she also disguised as a man to serve in the Nanyang Transport Volunteers as a driver, just like the ancient Chinese woman heroine. Sadly she died during the cultural revolution in China.
Two of the family members, Xu Hongji(徐宏基) and Zhang Yunpeng(张云鹏), they are searching for their family in Muar, Johor. The other VIPs presented were Honorary Chairman(名誉会长)Chen Liren(陈立人)，Chairman(会长), Lin Xiaochang(林晓昌)，Tang Xiaomei(汤晓梅), historian（机工史学者），Vice chairman(副会长), Wang Shuilin (王水林), photographer（著名纪录片摄影师）与Lin Suwei(林素玮), artist（名画家）.
Thank you state government, the state assemblyman Wong Hun Wei, and the Kong Ming Main Chinese Primary School(公民国民型华文小学总校), the trustee of the monument, that make the event a memorial one. Also the faithful Chong Hwa Confucius School band(孔圣庙中华中学军铜乐队), which has been playing music for the event for many years without fail.
Calling for the families of the volunteers
萧瑞兴（大山脚）、王海南（槟城）、刘桂华（槟）、谢允和（槟）、吴家香（大山脚）、吴明（双溪大年）、杨境南（吉打）、邝广源（吉打莪仑）、余德峇（吉打莪仑）及杨大胜（吉打）, 柯天和、王天德、林猷川、王宁鸭、纪兰花及林树容等。
If you know any family of transport volunteers, please contact Low Toh nam(刘道南), 012-521 7412. He was a volunteer in Ipoh, who gathered information for his historical project.
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