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By Peter Min-Liang Chen, Michael Min-Hua Tan, Visit Amazon's Chiu Ming Chan Page, search results, Learn about Author Central, Chiu Ming Chan,

This unique English translation from the chinese language textual content includes 60 poems (85 verses) and 3 prose compositions. It opens a window to the center and brain of a chinese language student who lived from the past due Qing in the course of the Fifties. It displays the lifetime of a pioneer author of Malayan-Singapore chinese language Literature: his own tragedies, struggles, disappointments and the enjoyment in his kin, associates and his poetry. English motives for plenty of fascinating expressions and allusions utilized in chinese language classical poetry. This identify allows an English language reader to benefit from the wealthy and vibrant history of chinese language tradition and language. A spouse version of the publication in chinese language is on the market - the unique classical textual content translated into smooth chinese language and profusely annotated by way of affiliate Professor Dr. Chan Chiu Ming of nationwide Institute of schooling, Singapore.

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Additional info for A Scholar's Path: An Anthology of Classical Chinese Poems and Prose of Chen Qing Shan, a Pioneer Writer of Malayan-singapore Literature

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The next two Lines 3 and 4 describe how Qing Shan who is normally not receptive to religious sermons is finally convinced by his wife’s teaching. These two lines contain some terminology and notions from Buddhism. ” The term sù gēn literally means “dormant roots”. It is the name given to the dormant roots of plants that grow once every two or more years. Even though the stem and leaves have perished, the roots remain “alive”, and when Spring comes the plant thrives again. Buddhism believes in reincarnation and the same term sù gēn is used to denote the root of one’s previous life carried into the present life.

All these events compelled Father to leave Putian in 1934 and return once more to Nanyang to resume teaching in his former school Pei Yuan in Kampar. Not unexpectedly, he could only find enough money for his own passage to return by himself ahead of the family. His family could not join him until two years later. We can imagine how he must have felt to be separated from his family as evident in the poems written during this period of separation. It was only in 1936 that the whole family was together again in Malaya, except for one daughter left behind in China.

Thereafter, he went on to edit another weekly paper Hanjiang Bao (涵江 报) from March 1933. This paper was suspended in July the same year, after only four months of publication. The suspension of Hanjiang Bao in July 1933 marked the beginning of a harrowing experience for Father. He had just turned 39. He was in his prime and full of the ideals of the “May Fourth” movement. Moved to anger, he dared to speak out against the corruption and injustice that he saw around him in the China of the 1930s.

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