球探网足球赛前分析

Fanjian

Protecting the Cultural Remains of Taiwan and Improving the Discourse Right of Taiwan History

来源:华夏经纬网 08:55:00, December 30, 2019 Source: Huaxia Jingwei

Author Liu Chuanbiao Fujian Academy of Social Sciences

Abstract: 80% of Taiwan's 23 million people are from Fujian. Fujian and Taiwan share the same ancestors and have roots. Fujian has many tangible and intangible cultural heritages. Every cultural relic, every historical building, and every "non-heritage" is the common memory, emotion and identity of Fujian and Taiwan folks. To protect Fujian's historical and cultural heritage is Protect the roots of cross-strait integration. The development of cross-strait integration requires clearing the source, correcting the distortion of audiovisual by Taiwan independence elements, and eliminating its negative effects.

Keywords: Fujian historical culture cultural heritage cross-strait integration Bacon solid

Fujian and Taiwan are close in geography and connected by blood. Fujian is the ancestral home of Taiwan compatriots and the main source of Taiwan culture. For cross-strait integration development, Fujian and Taiwan must first integrate.

In the past three decades, Fujian Province has actively carried out the protection, display and publicity of historical relics related to Taiwan. From the perspective of historical and cultural relics, it has continuously strengthened the "Families of Fujian and Taiwan", promoted the emotional integration of compatriots on both sides of the strait, and promoted the development of cross-strait cooperation and integration positive effects.

1. Protecting the history and culture of the ancestral hometown of Taiwan compatriots

Gong Zizhen in the Qing Dynasty pointed out in his "Sequel to Dingluo": "To know the avenue, you must be history first. The country that destroys people must go to its history first." This shows that the right of historical discourse is full of political attributes.

As we all know, since the 1960s, in order to break the Kuomintang ’s monopoly of power, some Taiwanese students studying in Europe, America, and Japan began to use the postmodernist theory of history to break the "capital history" and advocate non-centered, non-elite, and irrational "Lower case history" claims to "return to narrative history", and "history" elaborates into literary and pan-aesthetic, presenting "non-historical" characteristics. The "Taiwan independence" ideology borrowed from the postmodernism body to fabricate, interpret, and narrate history, to serve Taiwan independence, and to produce historical nihilism "Taiwan independence historical view." In order to fight against the Greater China ’s historical and cultural system of the ruling authorities of the Grand Kuomintang, it emphasized “localization of historical culture” in an attempt to build an “independent historical and cultural system” in Taiwan. In the field of historiography, historians with a tendency to become independent of Taiwan began to use the post-modern historiography banner to fabricate "Taiwan independence history" and "Taiwan independence culture" by means of fiction and distortion. For example, the "Four Hundred Years of Taiwanese" written by Shi Ming (Shi Chaohui), known as a "Taiwan independence theorist", separates Taiwan history from China ’s 5,000-year history, claiming that Taiwan is only 400 years old. Taiwan has been a colony for 400 years. It claims that "the rule of the Yuan and Qing dynasties over Taiwan, like the Dutch and Japanese colonial rule, were foreign powers." In the absence of a systematic "theory" in the early days of "Taiwan independence" forces, "The Four Hundred Years of Taiwanese" became a "Taiwan independence classic" and was a must-read book for anti-KMT authoritarians on the island at that time. Under the influence of Shi Ming's "Taiwan independence conception of history", Cao Yonghe also proposed the concept of "Taiwan island history" in 1990 in an attempt to examine and shape Taiwan's "independent history" from the perspective of "islands", thinking that "Taiwan island itself is a Independent historical stage. " The "Illustration of Taiwan History · Prehistoric to 1945", which Zhou Wanyi wrote in 1997, also claims to construct a "local view" and to study the history of Taiwan with the crowd activities on the island of Taiwan as the main factor and the space stage. She advocates constructing from a local perspective, with the three important constituent elements of the mountains, the sea, and the plains of Taiwan Island (the main island of Taiwan and its surrounding islands, that is, Greater Taiwan) and the space stage to be carried by Experienced history to construct a fusion of Taiwanese historical research.

Regardless of Shi Ming's "Four Hundred Years of Taiwanese", Cao Yonghe's "Taiwan Island History", Zhou Wanyi's "Taiwan Historical Illustrations, Prehistory to 1945", etc., all attempts to distort and reinterpret history Cultural relics, forging the history of "Taiwan independence" and fostering the concept of Taiwan independence history.

For nearly three decades, Taiwan ’s independent historians have attempted to construct a so-called “independent cultural system and subject status” by re-interpreting Taiwan ’s regional culture. Claiming that "Taiwan culture is different from Chinese culture, Taiwan has its own unique culture", "The essential difference between Taiwanese culture and Chinese culture", and "Taiwan culture has four major systems: Aboriginal culture, Fu Lao culture, Hakka culture, Continental culture. " On the other hand, "the elements of Taiwanese culture are diverse, and Chinese culture is only part of Taiwanese culture." "Taiwanese culture combines Dutch culture, Japanese culture, Aboriginal culture, Han culture, and Western culture. Chinese culture is Taiwanese. Part of it. "[2] Try to equate Chinese culture with colonial cultures such as the Netherlands and Japan, regional cultures such as Fujian, Fujian, Hakka, and Takayama, Taiwan, and minority cultures to weaken and degrade the status of China's subject culture; Some particularities and differences in regional cultures have been elevated to be subjective. They have fabricated the so-called "equivalent status" of "Taiwan culture" and "Chinese culture", and in the name of "localization", Literature, art, film, ballads, drama, and folk art are "organized and improved" to support Chinese culture.

During Lee Teng-hui's administration, in order to achieve the "fundamental cultivation" of "national identity" and "national identity" with "Taiwan" as its core political purpose, various measures and measures were adopted to cultivate "Taiwan consciousness" among the people of Taiwan. . For example, through the establishment of a "literature and history studio", Taiwanese independent literature and history workers were collected to study the so-called "local folk and history" in order to construct "the subjectivity of Taiwan's history and culture." Under the instruction of Lee Teng-hui, in 1994, the Taiwan Cultural Authority officially promoted the so-called "community building," the "basic work study plan for local cultural and historical societies," and the "cultural construction fund management committee subsidized local cultural and historical work processing points." Encouraged by the Taiwan authorities' "subsidies or incentives", the "local literature and history room" occupied the mainstream of Taiwan's history and academics, and those engaged in Taiwan's local history not only had sufficient funds, they also had the right to speak. On the contrary, researchers engaged in the history and culture of Greater China not only have nowhere to get funding, but also have no stage for discourse, and gradually faded out of the Taiwanese history circle.

In the field of education, Lee Teng-hui repeatedly claimed that "education will not change, and people's hearts will not change. In the past, education was limited to the concept of Greater China, and Taiwan did not need Greater Chinaism" [3]. He also claimed: "I want to add more Taiwan history, Taiwan geography and other courses to the national elementary school education." History education should be "Taiwan-centered" and "beginning with local education." Under his influence, historians with a tendency towards separatism in Taiwan have abandoned the basic professional ethics and bottom line of historians, and cooperated with Taiwan independence elements to create "historical narratives" in line with the spirit of "Taiwan consciousness" and "Taiwan's life community." For example, in 1993, in order to comply with the "National Primary and Secondary School Curriculum Standards" revised by the Taiwan education authorities (the primary school curriculum was added to the "local education activities" from the third grade, and the first grade of the middle school was added to the "know Taiwan" and "local arts activities" courses. The "Education Research Committee" and "Humanities and Social Sciences Education Steering Committee" of the Taiwan Education Authority have successively set up a "Local Language Teaching Material Project Team" and a "Language Language Auxiliary Teaching Material Outline Project Team") to participate in the collection of data for the development of Min Nan, Hakka and Aboriginal native language textbooks and native textbooks; On October 13, 1994, under the intent of Lee Teng-hui, the Taiwanese educational authorities conducted so-called "education" on the textbook content under the guise of "Taiwanization" and "localization". "Taiwanization" transformation. Historians with a tendency towards separatism also participated in the compilation, and the words "Chinese", "Chinese nation" and "Chinese culture" in the textbook were all deleted; in October 1996, historians with a tendency towards separatism participated in Taiwan The education authorities revised the "National Standards for Recognizing Taiwanese Curriculum Standards" to include Taiwanese history as a formal teaching subject in secondary schools and stipulated that "primary schools should conduct local education for two hours a week". In June 1997, he promoted the opening of the textbook "Knowing Taiwan" under the auspices of Du Zhengsheng [4]. Through this textbook, his "Taiwan-centered" concept of Taiwan independence history was directly transplanted into textbooks. In the "History" of "Knowing Taiwan", he has tampered with history and instigated ethnic splits. Claiming that "Taiwan was an unowned land 400 years ago", strongly advocated and promoted the so-called "Taiwan soul" and "Taiwan spirit" and deleted the terms "Chinese", "Chinese nation" and "Chinese culture" one by one; Beautify the colonial aggression of the Netherlands and Japan against Taiwan. Strengthen the "Taiwan Consciousness" by forcing young students to think that "Taiwan does not belong to China."

During the 12 years of Lee Teng-hui's monopoly on Taiwan's power, historiography was politicized, and "Taiwan independence" has also been heating up in the field of historiography. "De-Chineseization" theory has also gradually appeared.

On May 20, 2000, after DPP Chen Shui-bian came to power, he not only continued Li Denghui's "Taiwan independence line" politically; in the cultural field, he also stepped up the implementation of the soft Taiwan independence project on the basis of Li Denghui's "going to Chinese culture" practice -"Cultural Taiwan independence." During the eight years of Chen Shui-bian's administration, historians with a tendency to separatism have occupied important positions in academic and cultural institutions, hesitating to distort the truth, "theoretical research and building momentum" of "the main body of Taiwan culture", and fictional "Taiwan history" He claimed that "it is necessary to look at Taiwan from the standpoint of Taiwan", "to view Taiwan history from the point of view of Taiwan", and "to give up the view of Greater China." The "Taiwan independence conception of history" in the ideological, cultural, and ideological fields is even more intense. The Chen Shuibian authorities used the ruling status and the name of "educational reform" to set the textbook "Knowing Taiwan" concocted by Lee Teng-hui during the end of March 2001 as a model for teaching and forcibly implemented it in primary and secondary schools. At the same time, Lee Teng-hui's "two-state theory" and Chen Shui-bian's "one side, one country" argument were forced into history textbooks, separating Taiwan history from "Republic of China history" and "China history" into world history; continent of the motherland The history of exchanges with Taiwan was altered into "the history of relations between the two countries", and tucked into the world history teaching category. In addition, the DPP's party history was turned into a "contemporary history" in Taiwan, and the DPP's non-party movement history was elevated to "Taiwan history."

The Taiwan education authorities issued the "Draft of the 2005 High School History Curriculum" on September 22, 2003, which stipulated that high school students in Taiwan must "learn Taiwan history first, then Chinese history, and finally world history." The "Draft Outline" introduced the "San Francisco Peace Treaty" and the so-called "China-Japan Peace Treaty" into textbooks, denied the legal validity of the Cairo Declaration, intentionally cut off the relationship between Taiwan and China, and tried to cover up and deny the fact that Taiwan's sovereignty belongs to China. Taiwan's "unsettled sovereignty" created public opinion for "Taiwan sovereignty and independence." The "Outline of the Draft" and the various versions of textbooks prepared accordingly have the characteristics of "de-Sinification" and beautification of Japanese colonial rule. For example, regarding the early history of Taiwan, only the "Taiwanese aboriginal peoples" were emphasized, and the activities of the Han people in Taiwan were ignored, and even the research results of archaeology were ignored, and the "Aboriginal peoples" of Taiwan originated from the "Austronesian language family". It has nothing to do with the mainland; for the history of Taiwan since the Ming Dynasty, the history of the invasion of Taiwan by the Dutch and the Spanish was placed in the framework of the so-called "Taiwan and the World", in order to continue the "historic" historical framework of the Aboriginal language from the Austronesian language family, omitting Talk about the historical facts of the migration of Han groups such as Zheng Zhilong and Zheng Chenggong to Taiwan; For the Qing Dynasty history after Kangxi unified Taiwan, it is called the "Clearance Period", highlighting Taiwan's "imperial frontier" status and the Qing's passive ruling policy, avoiding Talk about the achievements of the Qing government in administering Taiwan; change the "period of Japanese colonial rule" to "period of Japanese rule", change the "Japanese rule" to "Japanese rule", cover up Japanese colonial rule, and sing tribute to Japanese colonial rule, and so on.

Through "remake history" and "tamper history" textbooks, forcibly instill "Taiwan independence culture" in Taiwanese teenagers, alienate them from the motherland, strengthen students' "identity with Taiwan", and cut off the young generation's memory and culture of Chinese history. Feelings make young people "know only Taiwan but not China" and "know only Taiwan culture but not Chinese culture."

Lee Teng-hui and Chen Shui-bian's "Taiwan independence" elements have ruled Taiwan for 20 years, and have produced a subtle "national identity and national identity" among young people. At present, more and more young people in Taiwan "know only Taiwan but not China" Taiwan culture without knowing Chinese culture. "

After Ma Ying-jeou came to power on May 20, 2008, he did not make any effort to reverse the "Taiwan independence view of history", nor did he timely modify the "syllabus" and "textbook" edited in the Chen Shui-bian era, so that there was a clear "Taiwan independence" tendency Programs and textbooks continue to dominate primary and secondary education in Taiwan and poison young people. In the context of "Taiwan independence" and other "Taiwan independence" theoretical contexts such as "two-state theory" and "concentric circles", the tendency of "abandoning China to Taiwan" has become increasingly apparent in terms of "national identity". Its impact and harm are growing. The college students who participated in the "Anti-Service Trade" in 2014 and the middle school students who participated in the "Anti-syllabus Movement" in 2015 were all young people who grew up under the ideology of "two-state theory" and "concentric circles".

In May 2016, after the Democratic Progressive Party ’s idealist Taiwan independence activist Cai Yingwen claimed to “not confront”, he pursued Taiwan independence in “maintaining the status quo” and systematically weakened the political foundation of the two sides of the strait. Make every effort to "remove the Chinese logo" and "remove the reasonable value of the Chinese Kuomintang on behalf of China." From the political and jurisprudential level, "de-republicanization." "De-Chineseization" in the field of culture and education, not only worshiping Sun Yat-sen, the founding father of Sun Yat-sen, but also stopping to worship the Emperor Xuanyuan, the ancestor of the Chinese humanities, and diversifying the official languages "Mandarin"), to support and weaken Putonghua's "Mandarin" status and system in Taiwan; to separate Taiwan history from Chinese history, and even to contrast Taiwan history with Chinese history, and to interpret "independent Taiwan history". Raising the "pro-Japanese complex" and indulging Taiwan independence scholars to attack "non-ethnic races" to form language bullying.

The current political and cultural ecology on the island of Taiwan, and the flood of views on the history of Taiwan independence, are quite related to "The History of Taiwan's Four Hundred Years" by Shi Ming, who was the "Godfather of Taiwan independence". The ridiculous view of Taiwan independence and historical discourse. Taiwan's historical exposition must be clear-cut, correct the distortion of the audiovisual by Taiwan independence elements, and eliminate its negative effects.

[Responsible editor: Yang Yongqing]

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