2014

Source Book 01第一冊

傾聽泥土Listen to the Soil

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MaD (Make a Difference) 成立於 2010 年，由香港當代文化中心主辦。MaD 相信青年人可以帶動改變，致力支持 亞洲各地青年人，發揮創意，為個人、經濟、社會和環境創造正面改變。以創意、創業、創新及發現為主軸，MaD 演進成為一個銳意推動跨界思維的平台，以多元及共創的精神，與來自不同背景的人交流合作，發現個人與社會 更多的可能性。

Founded in 2010 by the Hong Kong Institute of Contemporary Culture, MaD (Make a Difference) believes in the potential of young people. MaD inspires and empowers young people all over Asia to create positive personal, economic, social and environmental change.

Thanks to the support of The Hong Kong Jockey Club Charities Trust, Jockey Club MaD School was initiated in 2012 and piloted a series of educational programmes with local and international partners. In 2013 and 2014, JC MaD School continues to experiment the uniquely “MaD” education – cross-disciplinary, innovative, socially conscious and action-oriented – on a year-round basis with the continuous support from the Trust. Through programmes on creativity, innovation and entrepreneurship presented with global partners, JC MaD School creates a platform for exchange on cutting-edge ideas and a reflective learning community exploring the mindset, values and methodologies conducive to positive change.

MaD 由 2012 年起獲香港賽馬會慈善信託基金捐助成立賽馬會“創不同”學院，試驗不同種類的嶄新課程。 在 2013–2014 年，學院獲賽馬會繼續支持，貫徹“MaD 創不同”精神，提供跨界別、創新、具社會意識及強調 行動的學習經驗，銳意填補現時常規教育的缺口。透過與國際伙伴合辦具創意、創新及創業的課程，賽馬會

“創不同”學院提供一個富前瞻思維的交流平台，以及建立一個有正面改變的思維、價值及方法的學習社群。

© 2014 香港當代文化中心 Hong Kong Institute of Contemporary Culture

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我們希望這本書的內容能夠被每一個人免費享用，只要不涉及商業用途，你可以隨意使用本書。 注意書內部份圖片是由版權持有人授權提供，請尊重版權，未經同意下請勿複製該內容。

We hope to make contents of this source book freely accessible to everyone. Feel free to make good use of this booklet for non-commercial purposes. A few images are copyrighted. Please respect the owners’ rights and do not reproduce the noted pages.

關於 MaD 創不同

賽馬會“創不同”學院 跨界別 • 創新 • 具社會意識 • 強調行動

About MaD

Jockey Club Make a Difference SchoolCROSS-DISCIPLINARY • INNOVATIVE • SOCIALLY CONSCIOUS • ACTION-ORIENTED

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用心，才能傾聽。泥土（earth）無處不在，山上的土，田地的土，鄉間的土、溪旁的土，但越來越多的泥土被壓在瀝青 石屎之下，泥土接觸不到陽光、空氣和水分，生命漸漸枯萎，泥土以微弱的聲音在呼喚，希望再與我們的心靈連繫， 讓生命彼此滋養。傾聽泥土，是要在泥土中重新體驗大地的靈性。這個課程以這種“感覺關係”（felt relationship）為基礎，以感官的喜悅去觸摸一花一草、去感覺大地，將地球（The Earth）視為我們唯一的“家”。

2014 年 4 至 5 月，亦即農曆清明至小滿期間， MaD 和位於上水華山村、致力推動鄉土教育的鄉土學社舉辦了為期六星期的《傾聽泥土：城鄉遊學課程》。我們整理了課程的內容，加入相關練習和案例，編成這份教材，讓希望了解永續生活、城鄉共生的公眾人士和高中師生作參考。

本教材套以體驗式學習（experiential learning）設計教學活動，由於堆肥需要空間、技術及經驗，要完成四個階段的 活動（特別是階段二的觀察反省），則需要有堆肥經驗的農夫協助進行。

To listen is to first be patient. Earth is all around us – on the hills, in the fields, in the country and by river banks – but more and more of it is being paved, until it loses touch with the sun, air, and moisture. Consequently, life forms nurtured by the soil dwindle. Making a last feeble attempt, the soil is calling forth to reconnect with our sensitivities and restore vitality in nature. To listen to the soil is to reexamine the spirituality of our earth. This programme is based upon such a felt relationship between humans and nature, in which we feel the environment around us deeply with the thrills of sensation, and love The Earth as our one and only home.

In April and May 2014 (or the period from Ching Ming to Grain Full in Lunar Calendar), MaD organized a 6-week programmed called Listen to the Soil: Rural-Urban Morning Classes with Society for Indigenous Learning (SoIL), an indigenous education group based in Wa Shan Tsuen, Sheung Shui. This Source Book, containing contents of the programme, exercises and relevant examples, is intended to be a reference material for senior secondary school teachers, students or anyone interested in learning more about sustainable living and urban-rural co-existence.

The Source Book contains educational activities designed according to the principles of experiential learning. As composting requires space, technique and experience, the four-stage activities are best to be facilitated by farmers with experience in composting (particularly for Stage 2 Observe and Reflect).

傾聽泥土 Listen to the Soil

1. 了解真實的學習情境，實地觀察香港的廚餘問題、並親身收集廚餘 To know the actual context of learning, as well as carry out field work to investigate and collect food waste in Hong Kong

2. 討論哪些廚餘適合做堆肥，如何搜集廚餘等問題，學員便可從解難（problem-solving）的過程中思考現時城市發展的問題 To discuss issues including which types of food waste are appropriate for composting and how to gather food waste, so students are able to ponder on problems of urban development by way of problem-solving

第一階段（親身體驗 [ 單元一 ]） Stage 1 (Experience [Unit 1])1

1. 從堆肥的過程中思考解決問題的方法和責任 To brainstorm solutions to the issue and stakeholders’ roles through composting

2. 反思：為何“令人厭惡”的廚餘在堆肥過程中會變得無臭無味？為何“廢物”能轉化成“食物”？ To find out why food waste, usually a subject of repulsion, turns odourless and colourless through composting, and how waste can be transformed into food.

3. 靜修：生命如何滋養生命？ To meditate on life cycle

第二階段（觀察反省 [ 單元二及單元三 ]）Stage 2 (Observe and Reflect [Units 2 and 3])2

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1. 運用所學，設計永續的生活模式 To design a sustainable way of life in light of prior knowledge

2. 討論：學校可以用什麼方式處理廚餘？如何才能令農圃、堆肥機、風力發電機等設施，整合互相支持的循環系統？城市還需要什麼方案（源頭減廢、資源再用等），才符合水循環、氮循環及碳循環的永續理念？ To explore a holistic approach: how schools can treat food waste, how infrastructure such as farms, composters and wind energy generators can jointly support a recycling system, and what alternatives there are in order that urban development complies with sustainable water, nitrogen and carbon cycles (waste reduction at source and reuse, for example).

第三階段（總結領會 [ 單元一的練習 ]）Stage 3 (Consolidate [Unit 1 Exercise])3

1. 回收家居廚餘製作堆肥 To recycle domestic food waste as compost

2. 因應天時、地理及季節選擇合適的食物 To select seasonal food according to climate and geography

3. 留意自己的消費行為與地球永續的關係 To evaluate the relationship between personal consumption and sustainability of the Earth

第四階段（積極嘗試 [ 單元二的練習 ]）Stage 4 (Act [Unit 2 Exercise])4

P.4 單元一：城鄉共生 Unit 1: Urban-rural Coexistence

P.12 單元二：種食物 • 種自己 Unit 2: Cultivating Food and the Self

P.18 單元三：土地靜修 Unit 3: Meditating on the Earth

P.24 關鍵字 Key Words

適用於新高中通識課程 Suitable for NSS Liberal Studies curriculum

目錄 Contents

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城 鄉 共 生Urban-rural Coexistence

近年，我們經常聽到“城鄉共生”，但我們又有沒有想過，城鄉如何共生？我們可以做些什麼，才可令香港 走上城鄉共生的成長方式？台灣作家葉維廉在《失去地圖的還鄉者》說：“我不能想像以後一個沒有鄉村的世界，在全球化的過程中，要回頭肯定鄉村的存在已經是刻不容緩的事。很多很多美麗的鄉村一個 一個地消失，⋯⋯她的失去也許可以讓⋯⋯城市的設計者，把鄉村所代表的未被沾污的親密社群的 活潑潑的生命世界帶回去，城市鄉村化，鄉村調適的現代化。”

In recent years we often come across the term ‘urban-rural coexistence’. Have you ever wondered how the urban and the rural coexist, and what we can do to achieve this in Hong Kong? Taiwanese writer YIP Wai-lim wrote in the article A Homecomer Without a Map: “A world without villages is beyond my imagination. The need for us to look back and acknowledge the existence of villages has amounted to an urgent one during the course of globalisation. Dozens of idyllic rural villages are disappearing one by one, whose loss may inspire urban planners to restore the peace and intimate sense of community represented by villages, through rebuilding the rural in cities and also modernising the adaptation of rural areas to urban development.”

單元一 / Unit 1

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要城鄉共生，必先復興農業；要復興農業，先復育泥土。從以下漁護署的統計數字可見，香港農地面積不斷減少，與此同時，香港的廚餘問題卻日益嚴重。根據環境保護署的數字，現時本港每天產生約 3500 公噸廚餘，佔都市固體廢物的三份之一。有沒有想過，我們的“廚餘”其實是城鄉共生的關鍵？

資料來源 Source：本土研究社，《不是土地供應：香港土地問題的迷思與真象》（香港：本土研究社，2013 年）。

圖一：1967 至 2007 年間的農地使用變化（以公頃計）

Reviving agriculture is the first step to urban-rural coexistence, and agriculture can be revived only when the soil is well conserved. The figures from the Agriculture, Fisheries and Conservation Department below show that farmlands in Hong Kong are diminishing, but meanwhile solid waste is increasingly a grave concern. According to statistics from the Environmental Protection Department, Hong Kong produces 3500 tonnes of food waste daily, which is one third of total metropolitan solid waste. Have we ever considered food waste to be a key factor in urban-rural coexistence?

Theory

Figure 1: changes in farmland use between 1967 and 2007 (measured by hectare)

Recycling food waste and composting

理論部份

廚餘回收與堆肥種植

年份Year

水稻Paddy

園藝作物 Horticultural Crops

雜糧作物Grain Crops

果樹 Fruit Trees

魚塘 Fish Ponds

荒置Idle

總計Total

1967

1977

1987

1997

2007

2008

5820

1126 0 0 0 0

3507

4795

2510

1080

500

496

1203

235

50

40

20

22

648

616

530

670

280

280

733

1879

2110

1410

1100

1100

1685

3244

4070

4290

4190

4188

13596

11899

9270

7490

6090

6086

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The way towards sustainable growth in Hong Kong involves reducing waste at source and turning waste into resources. Food waste is an example of the latter. To most city dwellers, food waste is useless; but to farmers, it provides nutrients. Microorganisms decompose food waste into natural fertilisers through a process known as composting. Carbon forms the basis of life, whereas nitrogen is a constituent of protein, so carbon and nitrogen are basically the building blocks of life and thus, an important source of nutrients for compost. Every type of food waste contains varying levels of nitrogen, but the optimal carbon:nitrogen ratio for compost is 25-30:1. Under this ratio, microorganisms can decompose food waste most quickly.

香港要踏上可持續發展的路，除了源頭減廢，更要將“垃圾”變成資源，廚餘便是其中之一。在很多都市人的眼中，廚餘 等於“垃圾”，但對農夫而言，廚餘就是養份，農夫模仿大自然的循環，讓微生物將廚餘分解為肥料，這個過程稱為“堆肥”。碳是生命的基礎，氮是蛋白質的組成元素，碳和氮構成生命的質和量，是堆肥的重要養份。每種廚餘的碳氮含量比率都不一樣，最理想的堆肥碳氮比例為 25-30:1，在這個比例之下，微生物能迅速將廚餘分解。

鄉土學社的農夫和一班工作坊學員到上水石湖墟街市收集剩菜作堆肥 Farmers from the Society for Indigenous Learning and others collect leftover vegetables from Shek Wu Hui Market in Sheung Shui for composting

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資料來源 Source：設樂清和，《懶人農法第 1 次全圖解：與自然共生的樸門設計， 教你種出無毒蔬果，打造迷你菜園、綠能農舍》（台北：果力文化，2013）。

圖二：堆肥材料的碳氮比

Compost enriches the nutrient store in the soil ecosystem, supporting a greater variety of crops and improving growing conditions. Turning food waste into compost is therefore like bringing a finite lifeline back to the start. Even though we live in skyscrapers in the city, we are still able to listen to the soil if we conserve rural land and facilitate the natural life cycle by transforming food waste into compost.

Figure 2: carbon-nitrogen ratios of compost materials

材料 Material

含氮量 % Nitrogen level (%)

碳 ／氮比例Carbon:nitrogen ratio

報紙 Newspaper

木屑 Saw dust

禾科草桿 Straw and hay

剩餘菜葉 Leftover vegetable greens

豆渣 Bean dregs

0.05

0.11

1.05 3 7

812:1

511:1

48:1

18:1

15-20:1

有了堆肥，泥土中的生態系統更豐富，也可以種植更多樣的作物，作物也更健康成長。所以，將廚餘變為堆肥，就是 把那一條走向盡頭的直線拉回起點。我們雖然活在城市的高樓中，但只要用心，還能夠聽到泥土聲音，也願意躬身 把廚餘變為堆肥，滋養鄉村的土地，為香港畫一個生生不息的“圓”。

從社區店舖收集回來的果菜、豆渣、魚腸， 經過堆肥的工序就可變成農作物的養份 Fruits and vegetables, bean dregs and fish entrails gathered from community stores can become nutrients for farm crops through composting

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Let’s save up nutrients for the land來，為土地收集養份吧。

Practice實踐部份

1. 學員離開上水火車站，穿過藥房、金舖和連鎖商場，遊走於舊墟街巷。 Starting from Sheung Shui station, students set off for the neighbourhood, passing through chemists, gold shops and chain malls.

2. 學員在舊墟老店收集廚餘。 Students collect food waste from old shops in the neighourbood.

3. 學員向店主解釋廚餘和堆肥的關係。香港其實可以向台灣學習，台灣市民已習慣了把固體廢物分類 回收再造，廚餘更會分開處理，製成堆肥。廚餘回收，是盡公民責任，以民間的力量推動環保政策。 Students explain to shopkeepers how food waste can be made into compost. Taiwan is a viable reference for Hong Kong. The Taiwanese are used to separating solid waste for recycling, food waste in particular is singled out for composting. The civil society is a major driving force in green policies as people recycle food waste out of civic responsibility.

4. 理論上，雖然所有廚餘都適合做堆肥，但為免堆肥招引肉食動物，所以學員主要收集素食廚餘， 如涼茶渣、果皮、豆渣和咖啡渣。 All food waste can in theory be made into compost, but in order to avoid attracting carnivorous animals, students mainly collect vegetarian food waste like dregs of herbal tea, beans and coffee, as well as fruit peels.

第一站：石湖墟的食肆 Stop 1: restaurants in Shek Wu Hui1

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Let’s save up nutrients for the land

1. 學員沿梧桐河走入華山村，河堤兩岸、山坡荒地，野草處處，所謂綠化，只着意眼前那一片綠色， 但植物與人的關係，就只有視覺上那一片綠意。 Students walk into Wa Shan Tsuen along Ng Tung River, with grassy slopes on both sides. The so-called greening is often reduced to mere visual expanse of green. There is no other connection between humans and vegetation beyond a visual one.

2. 綠，本應是生命的顏色。野草在密封的黑色膠袋之內缺氧發酵，與泥土隔絕，落葉、枯枝和雜草 也不能化作春泥。 Green should be the colour of life, but grasses are isolated from earth and placed in sealed black plastic bags to ferment in a deoxygenated condition. Dead leaves, twigs and weeds are all unusable for composting.

3. 反思：根據永續原則，我們如何處理枯枝、雜草和落葉？ Reflect on how we can make better use of dead leaves, twigs and weeds sustainably.

• 以自然農法的方式善用農地，農夫自會將雜草和落葉做堆肥 Farmers compost weeds and dead leaves to cultivate the land by natural farming

• 種植本土果樹，讓人與樹木產生更密切的關係，社會大眾不單可享用當造水果，還可以把果樹 枯枝當柴火，如荔枝木燒鵝 Grow indigenous fruit trees and reap seasonal fruits, to bring humans and vegetation together, or use dead branches of fruit trees as firewood, such as roasting geese with lychee wood

• 鼓勵天台種植，以層積堆肥的方式將落葉堆肥 Encourage rooftop farming. Grow on rooftops by stratified composting

第二站：梧桐河畔的綠化地帶 Stop 2: green belt along Ng Tung River2

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Design a cyclical life pattern for your own or your community, and try to carry it out as a habit of living sustainably.

嘗試為自己的生活或社區生活畫出圓形生活， 並身體力行，培養可持續生活的習慣。

Exercise練習部份

例子 Example:

地圖作者：丁東評 / Map by: TING Tung-ping

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從圓形生活的設計中，我可以：In this cyclical life pattern, I am able to:

建議答案 suggested answer：

1. 把廚餘送給會做堆肥的農場 Deliver food waste to farms specialised in composting

2. 幫助農夫做堆肥，減輕農夫的堆肥工作 Assist farmers in composting

3. 購買社區生產的農作物，減少運送食物時造成的碳排放 Consume community-produced farm crops to lessen carbon emissions caused by transporting food

延伸閱讀 Further reading:

馬寶寶社區農場、香港理工大學設計學院，《馬屎埔村生態地圖》（香港：Kubrick，2014）。 設樂清和，《懶人農法第 1 次全圖解：與自然共生的樸門設計，教你種出無毒蔬果，打造迷你菜園、綠能農舍》

（台北：果力文化，2013）。 麥可．波倫，《雜食者的兩難：速食、有機和野生食物的自然史》（台北：大家出版社，2012）。 Michael POLLAN, The Omnivore’s Dilemma: A Natural History of Four Meals. The Penguin Press, 2007.

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種 食 物 • 種自己Cultivating Food and the Self

五十年代，綠色革命於世界農業大行其道，提倡以基因改良種子，大型機械，化學肥料等機械及科學方法，增加產量， 大規模改變了幾代農民的生產方式。時至今日，現代科技的發展更讓人類能於室內生產水耕菜，無視傳統節氣與農作物的關係。夏天可以吃沙律菜，冬天可以吃黃瓜，今人已越來越無視“當造”的飲食觀念。現代化農業為了提高產量，運用 大量化學肥料及殺蟲劑，不單耗用化石原料，更造成土壤污染，破壞生態系統，將生產與自然環境置於對立的局面。 自然農法正是人與自然的和解之道，在生產糧食的同時，亦照顧農地生態、資源和人類的共生關係。

Ever since the 1950s, the green revolution has rocked global agriculture with new farming methods including genetically modified seeds, large machinery and agrochemicals to boost production, all of which fundamentally transformed the production mode used by generations of farmers. Today, technologies have advanced to a point where we can grow vegetables through aquaculture, so we no longer have to cultivate seasonal crops with reference to solar terms. We can enjoy salad greens in summer and cucumbers in winter, which were not possible in the old days. To raise production, vast amounts of chemical fertilisers and pesticides are applied in modern agriculture. The indiscriminate use of chemicals depletes fossil fuels and intensifies soil pollution. It also upsets the ecosystem, resulting in an insoluble conflict between production and the natural environment. Natural farming thus offers us insight into harmonising our relationship with nature, such that the ecology of farmlands, natural resources and humans can all coexist in balance as we produce more food.

單元二 / Unit 2

這是龍葵的果子。龍葵和很多碰巧在田裏生長的植物都被人認為是雜草，但在自然農法之中，雜草被視作是泥土的保護衣，不一定會阻礙 農作物生長。 / These are the fruits of black nightshade. Black nightshade is often regarded as a kind of weed in the fields. However, weeds are regarded as a protective layer for the soil in natural farming and do not necessarily obstruct crop growth.

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在不同農地上，應如何實踐自然農法呢？在沙石多的泥土，因缺乏微生物及各類生物的存在及活動，泥土偏黃且硬， 保水保肥的效果很差，難以獲得理想的收成。所以，要持續有好收成，必先復育泥土，改善土壤，實踐“四不”：

How do we carry out natural farming on different farmlands? Coarse and grainy earth – yellowish and compact with little moisture and low fertility – does not favour farming because it lacks microorganisms. This is why soil quality matters if we wish to have a sustainable harvest. The soil can be conserved by 4Ns:

Theory

The Theory and Practice of Natural Farming

理論部份

自然農法的理論與實踐

若泥土太硬，不疏鬆及透氣，才會以鋤頭翻土，讓更多空氣及水分得以進入泥土，為微生物創造所需活動的空間及條件。另外，我們會以乾草及膠布覆蓋田列，當陽光被遮擋，田中微生物就有潮濕的環境生長。

Plough the soil only when it is too compact for fresh air and moisture to percolate, so that microorganisms have ample room and favourable conditions for biological activity. Cover up the fields with straw and hay as well as plastic sheets to retain moisture for microorganisms to grow when sunlight is blocked.

不施任何化學肥料，施以自然堆肥（詳見“單元一：城鄉共生”）。堆肥中有大量微生物及養份，堆肥會吸引更多各類生物進入泥土，當達到一定程度時，這些生物會於泥土裡形成一個小生態，持續地改善土壤質素。

Never apply any chemical fertilisers. Conserve the soil by natural composting (see “Unit 1: Urban-rural Coexistence” for details). Microorganisms and nutrients in the compost attract more organisms to the soil, eventually forming a micro-ecosystem underground to regulate soil quality.

雜草原是保護泥土的衣裳，避免泥土直接在陽光下暴曬，或直接被大雨沖打，但若雜草生得過多，又會佔據了農作物的生長空間（特別是對那生得慢或較矮小的農作物）。因此，若雜草過份佔據作物生長的空間，我們才會除草。

Weeds function as a protective layer for the soil, preventing it from direct sunlight exposure or rainsplash. But when weeds have overgrown, they take up excessive space and hinder the growth of crops (especially those with a slower growth rate or of a lower height), and only in this case will weeds be removed.

不耕地

不施肥

不除草

No tillage

No fertilisers

No weeding

為保護農田週邊的水土及保障食物的安全，農夫不灑任何化學殺蟲劑。若要防蟲，也以自然方法制衡，如種植多樣作物，減少單一昆蟲的繁殖空間。 實踐：種瓜得瓜，種豆得豆。

Never spray pesticides, but instead deter pests naturally, for instance by multiple cropping to limit the room for a single pest species to reproduce. As a result, the soil can be free from chemicals and the food is safe for human consumption. Practice: Reap what you sow

不用農藥 No pesticides or herbicides

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中國古代人以廿四節氣調節勞動作息，在《傾聽泥土》課程的六星期裏，學員經歷了清明、榖雨、立夏及小滿一連四個 節氣。冬天種葉菜，夏天種瓜豆。在鄉土學社，學員觀察到節氣、作物與農夫的互動。

The ancient Chinese people used to structure their life patterns according to the 24 solar terms. In the six weeks’ Listen to the Soil programme, students come across four terms consecutively: ‘clear and bright (Ching Ming)’, ‘grain rain’, ‘start of summer’ and ‘grain full’. Leafy vegetables are grown in winter, while melons and beans are seasonal in summer. At SoIL, students gain a first-hand experience of the dynamics between solar terms, farm crops and farmers.

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天氣回暖，萬物開始生長，象徵新生命的開始，農民開始春耕春種 在地觀察：氣候清爽溫暖，春雨綿綿，苦楝樹及蕉樹開始重新長出嫩葉 實踐：移種蕉芽、插秧、種瓜種豆

The weather gets warm for new life to begin. Farmers start to grow spring crops. Field observation: A mild climate with drizzle. Young foliage reappears on chinaberry and banana trees. Practice: Transplant banana sprouts and paddy seedlings. Grow melons and beans.

天氣較暖，雨量增加，春雨開始滋養大地 在地觀察：禾苗青綠，作物競長 實踐：為配合農作物的生長，農夫忙於收集廚餘做堆肥，也在泥土上舖上豆渣，補充泥土的養份。

Warmer weather with increased rainfall. Field observation: Paddy seedlings become lush green. Steady and healthy crop growth. Practice: Farmers collect food waste for composting and layer the soil with bean dregs to enhance fertility.

“夏”即“大”，立夏以後，陽光充沛，作物成長，雨水不斷，農夫的工作也更忙碌。 在地觀察：暴雨不斷，野草處處 實踐：農忙中抱持安靜的心，以“正念除草”。

With abundant sunlight and rainfall, summer marks the high time for farmers. Field observation: Frequent rainstorms. Weeds emerge. Practice: Enjoy the peace of mind amidst busy farm work. De-weed with mindfulness.

華北的夏收作物如小麥、大麥已開始飽滿。 在地觀察：氣溫顯著升高，雨水仍多，瓜豆等作物發芽生長；夏季野菜如薺菜、龍葵在田間茂盛生長 實踐：翻動堆肥、施肥、有限度除草、收成玉米。

Summer crops like wheat and barley ripen in northern China. Field observation: Significantly higher temperature with ample rainfall. Melons and beans germinate. Shepherd’s purse and black nightshade in full flourish. Practice: Stir and apply the compost. Remove weeds moderately. Reap corn.

清明

穀雨

立夏

小滿

Clear and bright (Ching Ming)

Grain rain

Start of summer

Grain full

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Exercise練習部份

Grow seasonal, eat seasonal不時不植，不時不食

購買一包本地水耕菜 1 及一包自然農法生產 2 的蔬菜，從味道、樣貌、生長環境及農夫的角色比較兩者的不同。

Buy a pack of local aquaculture vegetables1 and another pack grown by natural farming2. Compare their differences in terms of taste, appearance, growing conditions and the role of farmers.

延伸閱讀 Further reading:

王曉梅，《二十四節氣—春夏秋冬的生活智慧》（香港：中華書局，2013）。 西村和雄，《懶人農法：活用雜草打造無農藥的有機菜園》（台中：晨星出版有限公司，2013）。 福岡正信，《一根稻草的革命》（台北：綠色陣線協會，2013）。

1 關於水耕菜，可參考 https://www.youtube.com/watch?v=d4K8qoXLwWE To read more about aquaculture vegetables, refer to https://www.youtube.com/watch?v=d4K8qoXLwWE 2 部份採用自然／樸門農法（permaculture）的香港農場： Some local farms which have adopted the natural farming / permaculture principles:

嘉道理農場暨植物園 Kadoorie Farm & Botanic Garden www.kfbg.org 生活館 Sangwoodgoon sangwoodgoon.wordpress.com 馬寶寶社區農場 Mapopo Community Farm mapopo.wordpress.com 老農田有機農場 O-Farm www.facebook.com/ofarmhk 自然脈絡 Natural Network www.facebook.com/naturalnetwork 歐羅有機農場 Au Law Organic Farm yuwing.com 菜園農業先鋒田 The Pioneer Farm www.facebook.com/choiyuenpioneer

水耕菜 Aquaculture vegetables

自然農法蔬菜 Naturally farmed vegetables

味道 Taste

樣貌 Appearance

生長環境 Growing conditions

農夫角色 Role of farmers

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土 地 靜 修Meditating on the Earth

四季更迭，城巿人於冷氣厚牆的恆溫之中，竭力建立起“自然服膺於人”這一種單向的關係，讓我們漸失 四時敏感。我們都生活於速度之中，心散神亂，即使來到城郊，大自然的豐沛，也淪為心散神亂的感官獵奇。 何不在立夏，一季之端，把我們的“心散神亂”，靜靜收攝，由呼吸開始，在這個人與自然最前沿的交接點，重新體察和建立彼此的關係 —— 一種不是主客獵捉，而是共生共和的關係。 傾，古通頃，敏以敬慎曰頃。靜修，為了傾聽。

Too often confined to air-conditioned rooms, urbanites have dominated over nature and become insensitive to seasonal variations. We have lost so much of ourselves in the mindless pace of city life that even as we retire to the country, the transcendent landscape turns into an object of sensual consumption. Shall we rein in our anxieties at the start of summer to reexamine our relationships with nature and one another? There we may be able to reach a state of harmony with our environment. To listen, in ancient Chinese, means to respect. Meditation helps us listen.

單元三 / Unit 3

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Theory理論部份

《大學》：知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。

心神一不容易就掉在外面，感官只是在被填滿的狀態，我們都不是透過感官來認識外在，豐富內心。認識自然，當然要全幅打開我們的感官，但沒有靜心，跟自然仍舊橫開的，仍舊是我們的眼耳鼻舌身意。

跟自然交接的最前沿，其實不只在青山綠水，而在每個人的呼吸和飲食；細細察看，我們終可看得見，自然是滋養我們 生命的源頭，也時刻都在我們身體之內。我們不如先從呼吸這個原點，把心安住，體察重回自然之美好。

The Great Learning: Aim only at the highest excellence, so one can pursue it with full determination. Once determined, one stays focussed and mindful in a state of inner peace. With peace and calm, one is able to adapt to any external changes with a sound mind. Open-mindedness favours careful deliberation and strategic planning, which eventually bring about the desired end. If our attention often flickers from one thing to another, and our senses constantly preoccupied, we can never truly feel around us and reflect on ourselves. We must therefore open up to reach the depths of nature. Without inner peace, we only take in the landscapes with our physical senses but not our readied minds. Our most intimate engagement with nature is not in the countryside, but in things as simple as our every breath and meal. When we look closely, we can easily identify nature as the cradle of life, and that it lies in our body. Let us begin to experience nature at its simplest and deepest.

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1. 靜觀呼吸，收攝心神，重新體認自身與自然是相依相存的一體

Calm down and watch your breaths, noting our inseparable bond with nature.

2. 以雙手拔除雜草，再以草覆蓋農田，護育泥土避曬防雨

Remove weeds by hand and cover the fields with the weeds, so that the soil is protected from the sun and rain.

3. 要一棵一棵拔除，不要一叢一叢的拔

Pick out the weeds one by one, not by bundles.

4. 手執植物貼近泥面部份，另一手可按住附近泥面，連根拔起，以根不帶泥團較好

Uproot the weeds from near the soil with one hand – best with roots attached and not tangled with lumps of soil – and rest the other hand on the ground.

5. 專注在除草的動作，心不緣於過去，不望將來，雙手起落——就在當下

Concentrate on weeding. Do not be distracted by burdens in the past or future. Stay only in the present.

6. 除草時，懷感恩之心

Work with gratitude.

活動一：除草，重回當下Activity 1: weeding, living in the present1

Practice實踐部份

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1. 撿一株草回來，在農棚找個位置，坐下靜靜摹畫

Pick a shoot of grass. Take a seat in the farm house and sketch it on paper

2. 就放下畫作美醜的憂慮，只在意畫

Forget the aesthetics, just draw what you see

3. 邊畫邊細察，草的形狀、花紋、質地、顏色，甚至可以拿一把放大鏡，察看更細緻的紋理， 或紋理的規律

As you draw, look closely at the shape, pattern, texture and colour of the grass. Take a magnifier if you can, and observe vein patterns

4. 進入一個對自然慢觀的狀態：不只用眼，還用手；不是拍照，而是畫

Look closely at nature: not just with the eyes, but also hands; not by photography, but drawing

活動二：畫，作為慢觀的一種方式Activity 2: drawing as a way of close looking2

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Exercise練習部份

Free ourselves with poetry用詩，解放意念和情感

用詩，打開心裡蘊束著的情感和意念，記住當下的美好。方法有二：

Express your bottled emotions and thoughts with poetry. Capture the beauty of the present. There are two ways to do it:

1. 著意發掘生活經驗裡的細節，娓娓道來，感動其中； Mind the details in life, and narrate them in a poetic way;

2. 跟寫的對象談話，可以是一整個早上，一個片段，一個人，一棵草，一個念頭，一刻專注， 開懷說出想法、感覺、發現。 Speak to the subject of your words, be it a morning, an episode in life, a person, a plant shoot, an idea or just a moment of attention. Write what you think, feel and experience.

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Free ourselves with poetry《唏，好嗎》（作者：家駒） Hey, how’s that (written by Ka-kui) 蟻爬上了鞋 Up my shoe Little Ant made its laborious way 爬上了手袖，爬到我看見 To my sleeve, until I see 圓圓的頭上了我的巴士 A round head followed me to my bus 向來處爬，爬，爬到 It kept crawling, rolling, tumbling 窗沿撼頭埋玻璃，巢 Banging its head onto glass, there was 回不去了，回不去 No going back to the nest, past the point of no return 好嗎 How’s that 唏，我上錯了巴士 Hey, I got on the wrong bus 我爬上上層，上了 Up the higher deck I made my way, 公路，長長的公路 Climbing up the highway that extended beyond my view 好像有一點的盡頭 The end crumbling to a point 往哪去，往哪去呀 Where does it take me, where am I heading 上下巴士而求索，我想回家 I paced up and down the stairs in search of an answer, I wanted to go home 回得了嗎 Could I 唏，會好嗎 Hey, how will it get 車說 The vehicle spoke 窗外雨天會晴 Rainy days out there will be fine 晴天還會落淚 The sun will shed tears at times 好嗎 How’s that

例子 Example:

延伸閱讀 Further reading:

一行禪師，《和好：療癒你的內在小孩》（台北：自由之丘出版，2012）。

Thich Nhat Hanh, Reconciliation: Healing the Inner Child. Berkeley: Parallax Press, 2010.

塩見直紀，《半農半 X 的幸福之路：88 種實踐的方式》（台北：天下遠見，2007）。

楊照，《為了詩》（台北：印刻，2002）。

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“社區支持農業”又譯為社區為本農業或社區協力農業，其概念於 20 世紀 60 年代起源於德國、瑞士，並在日本得到 最初的發展。當時的消費者為了尋找安全的食物，與那些希望建立穩定客源的農民攜手合作，建立經濟合作關係。 現在，CSA 已經在各地傳播，不同國家和地區的草根組織在實踐 CSA 的同時，都發展出各自不同的經驗。若希望 進一步了解“社區支持農業”，可參考以下文章：它指社區的每個消費者對農場運作做出承諾，讓農場可以在法律上 和精神上，成為該社區的農場，讓農民與消費者互相支持以及承擔糧食生產的風險和分享利益。這是一種城鄉社區 相互支持，發展本地生產、本地消費模式的小區域公平經濟合作方式。 Community-supported agriculture (CSA), also translated as community-oriented or community-shared agriculture, is a concept originated from Germany and Switzerland in the 1960s, and developed in Japan. At that time, consumers looking for safer food entered into economic partnerships with farmers who wished to attract regular customers. CSA is now popular in many countries with grassroots organisations exploring local practices. For further information about CSA, refer to the article: It refers to a situation in which every consumer in the community commits to the running of the farm, such that the farm belongs to the community both legally and spiritually. This is a cooperative form of small-scale economy based on fair relationship and mutual support between urban and rural dwellers, as well as on the development of local production for local consumption.

“土地倫理”的概念由美國環境學者李奧波（Aldo LEOPOLD）提出，他認為土地維繫着地球的生態，是所有生物的 共同體，所以人類必須放棄人類中心的生態觀念，不再以“征服者”的姿態面向大自然，反而要以尊敬的態度維持水土

（微生物）、植物和動物的共生關係，保持土地的和諧、穩定和美麗。 The notion was proposed by American environmental scholar Aldo LEOPOLD. He believes the land is essentially a biotic community sustaining the Earth’s ecology. Humans must therefore discard anthropocentrism and stop confronting nature as a conqueror. Rather, we should respect and maintain the coexisting relationship between soil microorganisms, plants and animals in order to preserve the natural harmony of the land.

社區支持農業

土地倫理

Community-supported agriculture

Land Ethic

關鍵詞 Key Words

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最早出自於南宋僧人智圓的《維摩經略疏垂裕記》，意思為“身”（至今行為的結果，一個人本身）和“土”（所身處的 環境）這兩者是無法分開、息息相關的。二十世紀，日本，南韓及台灣也先後以“身土不二”為口號，向人民推廣 土產飲食、吃時令，身體不能疏離於土地。身土不二成了地方維護鄉土飲食的原則，人要愛護鄉土農業、原鄉品種， 及保育文化風俗。 The idea first appeared in a Buddhist manuscript written by a monk named Zhi-yuan during the Southern Song Dynasty in China. It means that the ‘body’ (consequences of one’s actions) and the ‘earth’ (circumstances one is in) are interrelated. In the twentieth century, the phrase became a slogan in campaigns promoting local and seasonal food consumption in Japan, Korea and Taiwan, emphasising the connection between the body and the land. Unity of the body and the earth thus evolves into a principle in support of locally produced food, agriculture and rural customs.

Permaculture 是 permanent（永恆的）、agriculture（農業）和 culture（文化）的縮寫字。最早是由兩名澳洲人 Bill MOLLISON 和 David HOLMGREN 所提出的一種生態設計方法。其主要精神是發掘及模仿大自然的運作模式， 用以設計庭園、生活，尋求人類和自然環境的平衡點，可應用在科學、農業，藝術及建築、社區規劃等多方面。 其核心精神包含三大生態倫理：一是照顧地球，二要照顧人類，三是分享多餘，即是運用日常剩餘的時間、 金錢和物資來達成上述兩項目的。 Permaculture is a portmanteau of ‘permanent’, ‘agriculture’ and ‘culture’, initially coined by Bill MOLLISON and David HOLMGREN from Australia. It is an ecological design of gardens and lifestyle that draws on the laws of nature to reach a balance between humans and the natural environment. There are three core tenets in permaculture: care for the Earth, care for the people, and return of surplus, the third one meaning to share surplus time, capital and resources to achieve the first two goals. The concept can be applied to a range of disciplines including sciences, agriculture, art, architecture and community planning.

“念”的梵文是 smriti，意即“憶念”，就是記得要回到當下。“念”的中文有兩部份，上半部是“今”，表示“現在”， 下半部是“心”，表示“心”或“心靈”。正念的一項奇蹟就是活在當下，能深深感受到藍天、花朵和孩子的微笑。 一行禪師提倡“正念”的生活之道，例如從專注於呼吸、進食和走路開始，培養當下的識覺。 Mindfulness, smriti in Sanskrit, connotes recollection and attentiveness to the present. In Chinese, the character ‘mind’ consists of two parts. The upper part literally means today, or the present; the lower part means heart and soul. Mindfulness is the quality of living in the present, attending to every detail of the surroundings. Thích Nhất Hạnh advocates mindfulness as the philosophy of life, training the moment-to-moment awareness of the present in everyday events such as breathing, eating and walking.

身土不二

永續農業

正念

Unity of the body and the earth

Permaculture

Mindfulness

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（依筆劃排列 In the order of stroke number） 何嘉妍 HO Ka-yin Loretta 林磊剛 LAM Lui-kong Roy 馬紹禮 MA Siu-lai Alky 鄉土學社 Society for Indigenous Learning

《傾聽泥土：城鄉遊學課程》參加者 Participants of Listen to the Soil: Rural-Urban Morning Classes

編輯 Editors: 朱耀光 CHU Yiu-kwong 胡應麟 WU Ying-lun 鄭家駒 CHENG Ka-kui 樊樂怡 Helen FAN 翻譯 Translator: 張麗心 Lesley CHEUNG 設計 Designer: Karman L'Ull @ good morning

電話 Tel +852 2766 3703 傳真 Fax +852 2766 0189 電郵 Email ask@MaD.asia www.MaD.asia

主辦 Organizer:

鳴謝 Acknowledgement

作為一個非牟利機構，MaD 有賴各方支持才可永續發展，持續推動創意公民社會，支持更多年輕人透過 MaD 體驗， 尋找理想、拓闊視野，為社會創不同。 我們歡迎你透過以下途徑捐款支持 MaD 的長遠發展：

As a non-profit making initiative, MaD needs your contributions to make it happen on a sustainable basis. With your support, we can continue to build towards a creative civil society, and more young people are enabled to experience MaD, be inspired and create positive changes for the society. We welcome your contributions to support the long-term development of MaD. You can make a donation through:

You can also support us by becoming our partner or volunteer. Please visit www.mad.asia/site/supportus for details.

你亦可以成為我們的夥伴或擔任義工，詳情請參考 www.mad.asia/site/supportus

支持我們

1. 銀行過戶 請將捐款存入“創不同協作有限公司”戶口： 上海商業銀行，戶口號碼：328-82-550507

2. 支票 請將劃線支票（抬頭請寫上“創不同協作有限公司”），連同捐款人姓名、地址、聯絡電話及電郵地址郵寄至： 創不同協作有限公司 c/o 長沙灣通州街 500 號星匯居 L1 樓 The Good Lab 請於信封面注明“MaD 捐款”

1. Direct Transfer Please deposit your donation at the bank account of “Make A Difference Institute Limited”: Shanghai Commercial Bank, A/C No: 328-82-550507

2. Cheque Please post a crossed cheque payable to “Make A Difference Institute Limited”, together with the donor's name, address, contact number and email address, to: Make A Difference Institute Limited c/o The Good Lab, Level 1, The Sparkle, 500 Tung Chau Street, Cheung Sha Wan, Kowloon, HK Please put “MaD donation” on the envelope.

Support Us

主辦 Organizer:

捐助機構 Funded by:

www.MaD.asia