這本冊寫Lah-jit老師的祖先、爸母、兄嫂，嘛寫伊家己大漢的經過，內面記載彰化田中坎頂庄的歷史、地理佮歌謠。若欲了解往過的人的生活、做穡的方式，欲學較罕得聽著的台語詞彙，真推薦這本散文集。

Chit pún chheh siá Lah-jit Lāu-su ê chó͘-sian, pē-bú, hiaⁿ-só, mā siá i ka-kī tōa-hàn ê keng-kòe; lāi-bīn kì-chài Chiong-hoà Tiân-tiong Khám-téng-chng ê le̍k-sú, tē-lí kap koa-iâu. Nā beh liáu-kái éng-kòe ê lâng ê seng-oa̍h, chò-sit ê hong-sek, beh o̍h khah hán-tit thiaⁿ-tio̍h ê Tâi-gí sû-lūi, chin thui-chiàn chit pún sàn-bûn-chi̍p.

This book tells the story of Teacher Lah-jit’s family—his ancestors, parents, and elder siblings—as well as his own life growing up. It records the history, geography, and folk songs of Kham-teng Village in Tianzhong, Changhua. If you want to know more about how people used to live and work, or if you want to learn some rare Taiwanese words, I highly recommend this collection of essays.

台灣人往過是食米佮番薯，是什麼時陣開始，麵、麭、饅頭嘛會使做正頓？這毋但是口味的改變，背後牽涉著國濟市場、美援物資，佮政府的腦宣傳。這集欲來講戰後政府按怎利用「麵粉換食米」佮「麵麥食品推廣」來改變逐家食飯的習慣。作伙來聽這段改變台灣人胃口的經過！

Tâi-oân-lâng éng-kòe sī chia̍h bí kah han-chî, sī siáⁿ-mi̍h sî-chūn khai-sí, mī, pháng, bân-thô mā ē-sái chò chiàng-tǹg? Che m̄-tāi-sī kháu-bī ê kái-piàn, pōe-āu khian-sia̍p tio̍h kok-chè chhī-tiûⁿ, Bí-oân bu̍t-chu, kah chèng-hú ê sé-náu soan-thoân. Chit-chi̍p beh lâi kóng chiàn-āu chèng-hú án-chóaⁿ lī-iōng "mī-hún-oaⁿ-si̍t-bí" kah "mī-be̍h si̍t-phín thui-kóng" lâi kái-piàn ta̍k-ke chia̍h-pn̄g ê si̍p-koàn. Chò-hóe lâi thiaⁿ chit toān kái-piàn Tâi-oân-lâng ūi-kháu ê keng-kòe!

In the past, the diet of Taiwanese people centered around rice and sweet potatoes. When did noodles, bread, and steamed buns become staples of our daily meals? This shift was not merely a change in taste; it involved international markets, U.S. aid materials, and government propaganda. In this episode, we will discuss how the post-war government utilized the "Flour-for-Rice Exchange" and "Wheat Food Promotion" programs to reshape people's eating habits. Join us as we explore the history behind the transformation of the Taiwanese palate!

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家長、學生對畢業旅行的意見那來那濟。往過的人按怎看學校老師tshuā學生去旅行這件代誌？怹出門會拄著啥物問題？家長閣按怎做？咱的觀念按怎對出門是冒險、是𨑨迌變做旅行嘛是學習？

Ka-tiúⁿ, ha̍k-seng tùi pi-gia̍p lú-hêng ê ì-kiàn ná lâi ná chē. Éng-kòe ê lâng án-choán khòaⁿ ha̍k-hāu lâu-su tshuā ha̍k-seng khì lú-hêng chit kiāⁿ tāi-chì? In chhut-mn̂g ē tú-tio̍h siáⁿ-mi̍h bûn-tê? Ka-tiúⁿ koh án-choán chò? Lán ê koan-liām án-choán tùi chhut-mn̂g sī bō͘-hiám, sī chhit-thô piàn-chò lú-hêng mā sī ha̍k-si̍p?

Opinions from parents and students regarding graduation trips are becoming increasingly diverse. How did people back then feel about teachers taking students on these trips? What kind of challenges did they encounter while traveling? And how did parents react to these school activities? How did our mindset change—from seeing a trip as just an adventure or or leisure activity, to realizing that travel is also a way to learn.

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《有聲的光批：四秀仔》佮《臺灣女性人物群像》

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台灣四界攏看會著便當店，中晝頓真濟人食便當。這个習慣真早就有，毋過啥物時陣食？食啥物？佮以早無仝。便當生理變好，毋但是生活方式改變所致，公家機關的政策嘛有關係。

Tâi-oân sì-kè lóng khòaⁿ-ē-tio̍h piān-tong-tiàm, tiong-tàu-tǹg tsin tsē lâng chia̍h piān-tong. Chit-ê si̍p-koàn tsin chá tō ū, m̄-koh siáⁿ-mih sî-tsūn chia̍h? Chia̍h siáⁿ-mih? Kah í-chá bô-kâng. Piān-tong seng-lí piàn hó, m̄-tān-sī seng-hoa̍t hong-sek kái-piàn só͘-tì, kong-ka ki-koan ê tsèng-chhek mā ū koan-hē.

Bento shops can be found everywhere in Taiwan, and many people eat bento for lunch. This practice has existed for a long time; however, the occasions on which they are eaten and what they contain are different from the past. The booming success of the bento industry is not only a result of changing lifestyles but is also related to the policies of government institutions.

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台灣往過有足濟梅花鹿，是特有亞種。毋過1969年野生梅花鹿就無去，後來才閣復育。2001佮別款珍貴的特有動物相仝，印佇台票頂頭。台灣梅花鹿按怎來的？是按怎無去？這陣閣有啥物問題？

Tâi-oân éng-kòe ū chiok chē mûi-hoe-lo̍k, sī te̍k-iú-à-chióng. M̄-koh 1969 nî iá-seng mûi-hoe-lo̍k tō bô-khì, āu-lâi chiah koh ho̍k-io̍k. 2001 kap pa̍t-khoán tin-kuì ê te̍k-iú tōng-bu̍t sio-kâng, ìn tī Tâi-phiò téng-thâu. Tâi-oân mûi-hoe-lo̍k án-choán lâi--ê? Sī-án-choán bô-khì? Chit-chūn koh ū siáⁿ-mih bûn-tê?

Taiwan used to have a large population of Formosan Sika deer, which are an endemic subspecies. However, wild Sika deer disappeared in 1969, and reintroduction efforts were only initiated later. In 2001, similar to other precious endemic animals, they were featured on Taiwanese banknotes. How did the Formosan Sika deer originate? Why did they disappear? And what problems are they facing now?

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冬節毋但挲圓仔、食圓仔，往過的人閣會黏圓仔。共圓仔糊佇門、大灶、牛角頂面是啥物意思？這个風俗按怎來的？乾去的圓仔按怎處理？這集講古早的風俗：黏圓仔。

Tang-cheh m̄-nā so îⁿ-á, chia̍h îⁿ-á, éng-kòe ê lâng koh ē liâm îⁿ-á. Kā îⁿ-á khô tī mn̂g, tōa-chàu, gû-kak téng-bīn sī siáⁿ-mih ì-sù? Chit-ê hong-sio̍k án-chúaⁿ lâi--ê? Ta-khì ê îⁿ-á án-chúaⁿ chhú-lí? Chit chi̍p kóng kó͘-chá ê hong-sio̍k: Liâm îⁿ-á.

During the Winter Solstice, people don't just roll and eat glutinous rice balls; in the past, they would also "stick" them. What is the meaning behind pasting rice balls onto doors, large stoves, and ox horns? How did this custom originate? And how were the dried-up rice balls eventually handled? This episode discusses the ancient custom of "Sticking glutinous rice balls."

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訂閱電子報 https://reurl.cc/5bdqbR

網站 www.cultivataiwan.com

寫批 henama2020@gmail.com

迷眾頁 www.facebook.com/HenamaTaiwan

贊助 https://p.ecpay.com.tw/B3A47EF 抑是 www.paypal.me/henama《有聲的光批：四秀仔》佮《臺灣女性人物群像》

賣貨便 https://tinyurl.com/ysjmy729好賣+ https://tinyurl.com/4ya9p6xc

廖修平是台灣現代版畫的開創者，mā是一位國際有名的藝術家。這集講廖老師1976年的作品〈廟〉，紹介伊長期創作ê變化kap伊畫ê艋舺龍山寺。

廖修平 〈廟〉 國美典藏

Liâu Siu-pîng sī Tâi-oân hiān-tāi pán-ōe ê khai-chhòng-chiá, mā sī chi̍t-ūi kok-chè iú-miâ ê gē-su̍t-ka. Chit chi̍p kóng Liâu lāu-su 1976 nî ê chok-phín 〈Biō〉, siāu-kài i tn̂g-kî chhòng-chok ê piàn-hoà kap i oē ê Báng-kah Liông-san-sī.

Liao Shiou-ping is a pioneer of modern printmaking in Taiwan and an internationally renowned artist. This episode discusses Professor Liao's 1976 work, "The Temple," introducing the long-term evolution of his creative style and the Bangka Lungshan Temple that he depicted.

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網站 www.cultivataiwan.com

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《有聲的光批：四秀仔》佮《臺灣女性人物群像》

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對日本來的仁丹是真濟人細漢時的記持，這項便藥仔是對日本時代時行到戰後。仁丹的出現佮台灣的月桃子有關係。仁丹按怎來的？是按怎遐爾時行？伊koh按怎變？這集講仁丹。

Tuì Ji̍t-pún lâi ê Jîn-tan sī chin chē lâng sè-hàn sî ê kì-tî, chit hāng piān-io̍h-á sī tuì Ji̍t-pún sî-tāi sî-kiâⁿ kàu chiàn-āu. Jîn-tan ê chhut-hiān kap Tâi-oân ê goe̍h-thô-chí ū koan-hē. Jîn-tan án-chóaⁿ lâi ê? Sī án-chóaⁿ hiah-nī sî-kiâⁿ?I koh án-chóaⁿ piàn? Chit chi̍p kóng Jîn-tan.

Jintan, which came from Japan, is a childhood memory for many people. This household medicine was popular from the Japanese colonial era all the way to the post-war period. The emergence of Jintan is actually connected to the seeds of Taiwan's shell ginger (Alpinia zerumbet). How did Jintan originate? Why was it so popular? And how did it evolve over time? This episode discusses Jintan.

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訂閱電子報 https://reurl.cc/5bdqbR

網站 www.cultivataiwan.com

寫批 henama2020@gmail.com

迷眾頁 www.facebook.com/HenamaTaiwan

贊助 https://p.ecpay.com.tw/B3A47EF 抑是 www.paypal.me/henama

《有聲的光批：四秀仔》佮《臺灣女性人物群像》

賣貨便 https://tinyurl.com/ysjmy729

好賣+ https://tinyurl.com/4ya9p6xc