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A group of PhD researchers selected a phrase or word(s) that necessitated (re)definition in their own projects. Using these as a springboard for sharing specific situated concepts, how might entanglement and support between diverse areas of knowledge production be uncovered by staying open to emergent relations?
Is a non- a “深圳人 (Shenzhener) a 本地人 (local) or an 外地人 (outsider), who or what has agency of (re)cognizing recognition, enacting benevolence and efficacy, where are proximity and situation located, isn’t isn’t everything a STORY?!
At Wang Chau Village, where 500 non-indigenous villagers are currently being evicted, what do they think about this prefix? A couple of years ago I had a dream that I spoke to former Legislative Councillor Eddie Chu Hoi-dick about this prefix, and how adopting such words perpetuates the oppression of Wang Chau villagers, or at least builds a consciousness towards being displaced—contributing to a lack of solidarity from the public. Today in Hong Kong, there are currently 21 villages planned for eviction by the government.
Upon the original of 1406, at least six successive editions of the famine herbal were published in major cities across the empire during the Ming. Divergent opinions on the principles of famine relief emerged from the prefaces of different editions: some diligent magistrats sponsored the reprint as a pragmatic solution of current famines, even with extra efforts to tailor it for local usage; some believed the dissemination of the famine herbal could be a backup of the established relief practices, or at least a gesture of benevolence, although living the people on their own were not morally and politically correct; there was also criticism on exaggerated significance of this book, suggesting that an over expectation on the “shelf-reliance” of the commoners would result in slack official performance in famine administration.