今早為Asian Medical Students Association Hong Kong (AMSAHK)的新一屆執行委員會就職典禮作致詞分享嘉賓，題目為「疫情中的健康不公平」。
感謝他們的熱情款待以及為整段致詞拍了影片。以下我附上致詞的英文原稿：

It's been my honor to be invited to give the closing remarks for the Inauguration Ceremony for the incoming executive committee of the Asian Medical Students' Association Hong Kong (AMSAHK) this morning. A video has been taken for the remarks I made regarding health inequalities during the COVID-19 pandemic (big thanks to the student who withstood the soreness of her arm for holding the camera up for 15 minutes straight), and here's the transcript of the main body of the speech that goes with this video:

//The coronavirus disease 2019 (COVID-19) pandemic, caused by the SARS-CoV-2 virus, continues to be rampant around the world since early 2020, resulting in more than 55 million cases and 1.3 million deaths worldwide as of today. (So no! It’s not a hoax for those conspiracy theorists out there!) A higher rate of incidence and deaths, as well as worse health-related quality of life have been widely observed in the socially disadvantaged groups, including people of lower socioeconomic position, older persons, migrants, ethnic minority and communities of color, etc. While epidemiologists and scientists around the world are dedicated in gathering scientific evidence on the specific causes and determinants of the health inequalities observed in different countries and regions, we can apply the Social Determinants of Health Conceptual Framework developed by the World Health Organization team led by the eminent Prof Sir Michael Marmot, world’s leading social epidemiologist, to understand and delineate these social determinants of health inequalities related to the COVID-19 pandemic.

According to this framework, social determinants of health can be largely categorized into two types – 1) the lower stream, intermediary determinants, and 2) the upper stream, structural and macro-environmental determinants. For the COVID-19 pandemic, we realized that the lower stream factors may include material circumstances, such as people’s living and working conditions. For instance, the nature of the occupations of these people of lower socioeconomic position tends to require them to travel outside to work, i.e., they cannot work from home, which is a luxury for people who can afford to do it. This lack of choice in the location of occupation may expose them to greater risk of infection through more transportation and interactions with strangers. We have also seen infection clusters among crowded places like elderly homes, public housing estates, and boarding houses for foreign domestic helpers. Moreover, these socially disadvantaged people tend to have lower financial and social capital – it can be observed that they were more likely to be deprived of personal protective equipment like face masks and hand sanitizers, especially during the earlier days of the pandemic. On the other hand, the upper stream, structural determinants of health may include policies related to public health, education, macroeconomics, social protection and welfare, as well as our governance… and last, but not least, our culture and values. If the socioeconomic and political contexts are not favorable to the socially disadvantaged, their health and well-being will be disproportionately affected by the pandemic. Therefore, if we, as a society, espouse to address and reduce the problem of health inequalities, social determinants of health cannot be overlooked in devising and designing any public health-related strategies, measures and policies.

Although a higher rate of incidence and deaths have been widely observed in the socially disadvantaged groups, especially in countries with severe COVID-19 outbreaks, this phenomenon seems to be less discussed and less covered by media in Hong Kong, where the disease incidence is relatively low when compared with other countries around the world. Before the resurgence of local cases in early July, local spread of COVID-19 was sporadic and most cases were imported. In the earlier days of the pandemic, most cases were primarily imported by travelers and return-students studying overseas, leading to a minor surge between mid-March and mid-April of 874 new cases. Most of these cases during Spring were people who could afford to travel and study abroad, and thus tended to be more well-off. Therefore, some would say the expected social gradient in health impact did not seem to exist in Hong Kong, but may I remind you that, it is only the case when we focus on COVID-19-specific incidence and mortality alone. But can we really deduce from this that COVID-19-related health inequality does not exist in Hong Kong? According to the Social Determinants of Health Framework mentioned earlier, the obvious answer is “No, of course not.” And here’s why…

In addition to the direct disease burden, the COVID-19 outbreak and its associated containment measures (such as economic lockdown, mandatory social distancing, and change of work arrangements) could have unequal wider socioeconomic impacts on the general population, especially in regions with pervasive existing social inequalities. Given the limited resources and capacity of the socioeconomically disadvantaged to respond to emergency and adverse events, their general health and well-being are likely to be unduly and inordinately affected by the abrupt changes in their daily economic and social conditions, like job loss and insecurity, brought about by the COVID-19 outbreak and the corresponding containment and mitigation measures of which the main purpose was supposedly disease prevention and health protection at the first place. As such, focusing only on COVID-19 incidence or mortality as the outcomes of concern to address health inequalities may leave out important aspects of life that contributes significantly to people’s health. Recently, my research team and I collaborated with Sir Michael Marmot in a Hong Kong study, and found that the poor people in Hong Kong fared worse in every aspects of life than their richer counterparts in terms of economic activity, personal protective equipment, personal hygiene practice, as well as well-being and health after the COVID-19 outbreak. We also found that part of the observed health inequality can be attributed to the pandemic and its related containment measures via people’s concerns over their own and their families’ livelihood and economic activity. In other words, health inequalities were contributed by the pandemic even in a city where incidence is relatively low through other social determinants of health that directly concerned the livelihood and economic activity of the people. So in this study, we confirmed that focusing only on the incident and death cases as the outcomes of concern to address health inequalities is like a story half-told, and would severely truncate and distort the reality.

Truth be told, health inequality does not only appear after the pandemic outbreak of COVID-19, it is a pre-existing condition in countries and regions around the world, including Hong Kong. My research over the years have consistently shown that people in lower socioeconomic position tend to have worse physical and mental health status. Nevertheless, precisely because health inequality is nothing new, there are always voices in our society trying to dismiss the problem, arguing that it is only natural to have wealth inequality in any capitalistic society. However, in reckoning with health inequalities, we need to go beyond just figuring out the disparities or differences in health status between the poor and the rich, and we need to raise an ethically relevant question: are these inequalities, disparities and differences remediable? Can they be fixed? Can we do something about them? If they are remediable, and we can do something about them but we haven’t, then we’d say these inequalities are ultimately unjust and unfair. In other words, a society that prides itself in pursuing justice must, and I say must, strive to address and reduce these unfair health inequalities. Borrowing the words from famed sociologist Judith Butler, “the virus alone does not discriminate,” but “social and economic inequality will make sure that it does.” With COVID-19, we learn that it is not only the individuals who are sick, but our society. And it’s time we do something about it.

Thank you very much!//

Please join me in congratulating the incoming executive committee of AMSAHK and giving them the best wishes for their future endeavor!

Roger Chung, PhD
Assistant Professor, CUHK JC School of Public Health and Primary Care, @CUHK Medicine, The Chinese University of Hong Kong 香港中文大學 - CUHK
Associate Director, CUHK Institute of Health Equity

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Teachings from Red Hat Lama Shamar Rinpoche
紅冠法王夏瑪仁波切的開示
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'Wherever there are world systems and beings,
May I be like the lotus, not clung to by water,
And the sun and the moon, unhindered in the sky.'
‘諸惑業及魔境, 世間道中得解脫, 猶如蓮花不著水, 亦如日月不住空’

The lotus flower is used as a metaphor to illustrate the bodhisattva's conduct along the path. Bodhisattvas are not far removed from sentient beings. They don't live in mountain caves, but are very close to all beings and always have the desire to help and liberate them. Lotuses have their roots in dirty mud, but yet, their pure white blossoms remain pristine and untouched by the mud. In the same way bodhisattva practitioners along the path are not contaminated by the habitual tendencies and karma of the sentient beings that they are trying to liberate.
蓮花是用來比喻在修道上菩薩的行為。菩薩不是遠離眾生的。他們不是住在山洞裡面，而是很貼近一切眾生，並恆常地希望幫助和讓他們解脫。蓮花生於淤泥，但是，它們純白的花朵保持潔淨和不沾泥。同一方式，在修道上的菩薩不受他們幫助解脫的眾生的習氣和業所沾染。

If we harbor no hatred, no anger toward another sentient being, and the motivation for our actions is rooted in bodhicitta, then even in times of aggression we can still attain enlightenment, because our activities are uncontaminated by any affliction. With genuine bodhicitta in our mind, we do not hope for any return for our deeds, such as wanting to gain any wealth or fame in return as a reward for practicing generosity. Just as the sun and the moon benefit the world spontaneously and have no concept of "What would be good for me?" in the same way, our genuine bodhicitta is not tainted by the hope for any return. Rather, our mind is imbued with pure wishes to spontaneously benefit all sentient beings.
若果我們對另一位有情眾生沒有憤怒、嗔心，而我們行動的動機是基於菩提心，那在我們感受到威脅時，我們仍然可以得到圓滿正覺，因為我們的行動不受煩惱所染。當我們心識包含著真正的菩提心事時，我們不求回報，譬如是布施後得到財富或聲譽。就像日與月應運地利益這世界，和沒有“什麼能利益自己”的概念；同一方式，真正的菩提心不受回報的慾望所沾染。反而，我們的心識充滿了應運地利益所有眾生的純正願望。

“The King of Prayers, a commentary on The Noble King of Prayers of Excellent Conduct”, pg. 28. （英文版『普賢行願王論著』第28頁。）

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When we are fully awake, mind is free of the object with which it connects to through thoughts, perceptions and feelings. Mind is unobstructed. You neither have a single thought nor many thoughts. Mind does not exist substantially. Mind is no longer ignorant or stupid in the deepest sense. But we should understand that self-realization is not like being in a coma. Instead, there is clarity and power. Self-realized mind is free from the influence of phenomena. It is mind free from all need to occupy itself; it is now an independent mind.
當我們得到圓滿正覺，心識不會受憑著思想、認知和感受所聯繫的對境所牽引。心識是無障礙的。你沒有單一或眾多的思想。心識不會實質地存在。深層裡，心識不再無知或愚蠢。但是我們應該理解證悟不是像昏迷了。反而，那裡有澄明和力量。自覺的心識不受事物的影響。它是一個不需要做作的心識；現在它是一個獨立的心識。

“From Calming Our Minds is the First Step, teaching given at Bodhi Path Washington, DC Metro Area in Spring 2004.”
（節錄自『平靜心識是第一步』-2004春，在華盛頓菩提道學院的開示）

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As long as we perceive and experience the various sense objects, but are not self-aware at the same time, we react in a kind of autopilot mode. Such a preoccupied state of mind is actually a kind of stupor or drowsiness, and is based on the ignorance of dense mental states in which self-awareness is lacking. It is an automatically occurring ongoing series of cognitive acts and reactions that take place without our being in touch with the self-reflective, self-aware aspect of our mind. In short, the reflective capacity of the mind that is the basis of wisdom remains inactive. Mental activity that proceeds without our being connected with mind's pervasive self-aware capacity is simply ignorant mental activity. It is a kind of noise that serves to distract mind from its actual nature.
只要我們感知和體驗各種感覺對象，但同時不自覺，我們會以一種自動駕駛模式進行反應。 這種心識狀態其實就是一種昏睡或嗜睡，是基於缺乏自我認知的遲鈍精神狀態的無知。 這是一連串的自發性認知行為和反應，並沒有經心識自我反思和自我認知。 簡而言之，作為智慧基礎的心靈的反思能力沒有啟動。 簡單地說，沒有跟我們心識的完全自知能力所聯繫起來的都是無知的心識活動。這是一種噪音，會讓心識對自己實際的性質分心。

Once training in mindful calm abiding has tamed and pacified the cascade of thoughts, inner images, and emotions, mind's awareness that is aware of itself can emerge on its own accord. In this sense, moments of clarity arise naturally.
經過止定的修持馴服和平息如瀑布般的思想、內在映像、和情緒，心的自覺性能自然流露。在這情況下，澄明的霎那自然生起。

"Boundless Awakening", pg 16-17. （英文版『無量覺』第16-17頁）

（英文原文及圖片來源：https://www.facebook.com/Shamar-Rinpoche-590784934341571/）
（中文翻譯由本FB翻譯小組負責。若有錯漏，請見諒。節錄或載列文章內容以原文為準。）

*此為英文版介紹，中文介紹請參閱關於及討論區
*特別感謝中翻英翻譯 / 林養璇

ihategoodbye SU MISU solo-exhibition (ENGLISH)

SU MISU solo-exhibition 10/29~10/30 in Taipei,Taiwan
TWO days exhibit only at Nanhai Gallery.

･ﾟ･。ﾟ+ﾟ･*Sponsored by the Ministry of Culture･ﾟ･｡ ﾟ+ﾟ･*

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　　　　ﾟ　　。　　　ﾟ　　.　　+。　ﾟ　*　。.　,　。ﾟ　+.　。*。　ﾟ.　　

This is SU MISU’s Solo photo exhibition after showing in Kaohsiung and Taichung. The event lasts only two days to mirror how fast time passes with different events taking place in a marathon style over a limited time period, including an opening tea party, the artist’s talk, DJ and live performances. In addition to viewing the exhibition, the audience is invited to contribute - there is a temporary photo studio built in the space for the audience to participate in both viewing and producing this limited work in this particular time and place.

░『Today』10/29 Sat.Opening Ceremony Party
15:30 Opening
DJ∞LIVE SHOW∞Drinks and Desserts 　

DJ. HsinHsin
DJ. Xanthe Yang
DJ. AoWu
DJ. Plus Minus
DJ. Yu Hong
PERF. Mai Maya x Su Misu

░『Tomorrow』10/30 Sun. Closing Party
14:30 Opening

14:30-19:30 Live Event《Flash Mob Photo Studio-･ﾟ･｡･ﾟﾟI am a fake, but my heart is true..･ﾟ･｡･ﾟﾟ･*:.｡ True Heart Never Lies》
✺Event Details: TBA

19:30-20:30 Artists Talk and Tour
In Conversation with｜Nawakiri Shin, Auther of《繩縛本事》、kanghao, Co-Creater of《@sisterssaying》

░░Free Entrance░░
SPECIAL THANKS REWARD♡ Bring your ihategoodbye photo album to redeem the newest limited edition poster magazine（We will snip off the corner of your book☺）o。。.ﾟ*。

░░About Book 《ihategoodbye.》
This is a product of this passing stage. It contains two seperated parts, the visual and the text. To me, taking photographs is no longer as simple as recording what everyone appears to be; but a way of looking at my past/dead images and accepting my alienated/live existence. From a perspective of the main narrator,I looked closely at how I felt that I did not want to be parted with the "that-has-been" moments just before pressing the shutter.

The first "ihategoodbye" says good bye to the past. The aura has gone in a twinkling. The still images stay. Time moves, and the image passes (away).
The second "ihategoodbye" says I do not want to see you. Not wanting to be parted because what was photographed is the "old you", but what I see is the "new you". You are still on-going. The virtual images reflect the reality, nontheless, are added with the unstability of alienation and enstrangement. As per J. Lacan's Theory of Mirror Stage, similar to images in the mirrors, one may falsely recognize the images in the photographes as oneself, but the images are never as real as the ever changing realities.

The text, Diary, is the record of an intimate relationship between 2010 to 2012. BDSM practitioners are almost always particular about privacy, so that the images were transformed into words. The words may then be visualised and evolved into images.

At last, this is a collection of the fragments of the past. This is the ultimate relic that says, "Good bye".

░░SU MISU’s Introduction｜
Born in Taipei, she is a photographer and BDSM model. Su Misu is known for her practice in exploration of gender, BDSM and sexual minority topics etc... And coming from the medical background, she’s therefore also interested in the “Synthetic”, the “Unnatural”, and all sorts of embodiments. Using photography to discuss the struggle between the real and the illusory. Besides photography, she is also a performance artist, and is an event planner.

░░Host｜SU,
░░Co-Host and Exhibition Location｜Nanhai Gallery
地址:台北市中正區重慶南路二段19巷3號
Address: No.3, Ln. 19, Sec. 2, Chongqing S. Rd., Zhongzheng Dist., Taipei City 100, Taiwan (R.O.C.)
░░Advisor｜Ministry of Culture、National Culture and Arts Foundation

░░About video｜
The image begins with the Bodhisattva in Taoism. In 2006 33% of the population of Taiwan is Taoist; tied with Buddhism, they are the two main religious beliefs.

Bodhisattva is often depicted not only as both male or female, but also genderless. According to , there are thirty three incarnations of Guan yin Bodhisattva, but in Sanskrit there is a distinction between male, female, and neuter. Nowadays the female incarnation is called “Gyoran Kannon (Fish-Basket Guan yin)”. “Women since ancient times always suffered more than men. The character of a woman is merciful and compassionate, and so motherly love is rare in male-oriented society.”《The Universal Door of Guan Shi Yin Bodhisattva》 explained why the incarnations are often depicted in women's image. Therefore the “incarnation/ metamorphosis at will” of Guan yin in the East emphasized the identification of intersectionality. By starting with Taoist deities and Bodhisattva, consumerist misappropriations are rapidly distributed by the pervasive internet and capitalist society. These materialist pursuits inherent in capitalism, because religious fanaticism also derives from the emptiness of the soul, increase religious “Disenchantment” in modern society.

░░Work Team｜
Art direction/Photography ｜Su Misu
director of Photography｜Yeh Che
Sound｜Xanthe Yang
Movie assistant｜Tao Zen Shuo/Hsu Jun Yi
Photo assistant｜Oscar Ko
Stylist｜Lu Yin Yin
Makeup｜Suan6
Hair｜Blue Vegetable
Models｜Lu Yin Yin/Gao Xiao Gao/ Noah Huang /Yun Yun Hu/Yamaneko/ Poppyfuks/Mai Maya/Su Misu
Installation art｜RuRu Kuo
Scenery｜Chen Ming Shan Taiwan Folk Scenery Painting Studio
Special thanks｜Liu Ching Hao