Christian intellectuals and social movements in Taiwan during the Japanese Occupation 1920's-1930's

• Main Authors: Chao-wen Wang, 王昭文
• Other Authors: Rui-ming Lin
• Format: Others
• Language: zh-TW
• Published: 2009
• Online Access: http://ndltd.ncl.edu.tw/handle/48626554240402638992

博士 === 國立成功大學 === 歷史學系碩博士班 === 97 === The purpose of this study is to discuss the “multiple marginality” of the Christian intellectuals in Taiwan under the Japanese imperial sovereign, and the ways they employ Christian cultural resources to oppose colonial system and to promote Taiwan independence awareness. Two illustrative examples are Cai Peihuo and Lin Maoshen, who actively participated in the blooming social movements during the 1920s to 1930s. I will explore their efforts in seeking political, cultural and educational modernization while preserving native culture at the same time. Influences from Christian belief and culture on their thinking and actions will also be discussed. In the oppressive and restrictive colonial structure, the colonized people had very limited maneuverability. Christian cultural resources offered possibilities to break free of the colonial structure in a few aspects. Politically, Cai Peihuo’s Christian human resources in Japan enabled the Taiwan Parliament Petition League Movement. The Christian doctrine of pacifism and benevolence are possible reasons why the movement had adhered to a lawful course. They also helped materialized Cai’s discourse of “cooperation and mutual independence.” Striving for an educational environment suitable for Taiwanese was an important part of the social movement. Taiwanese yearned for an expedited modernization through education. They aspired to shake off the colonialists’ policy of assimilation with independent educational institutions. In this aspect, Lin Mao Shen’s efforts had united the social and religious resources. The Presbyterian Senior High School of Tainan almost had its chance to become a “Taiwanese” high school. In the cultural movement, Cai Peihuo and others had promoted the use of peh-oe-ji (Romanization). They considered it a tool to help the general public to absorb new civilization and having the potential to develop into Taiwanese written language. The above-mentioned efforts of the Christians during the 1920s to 1930s shattered categorically on the iron walls of Japanese colonial sovereign. However, through the process, one can recognize certain possibilities and ways of practice in the Taiwanese intellectuals’ undertakings to seek modernization and preserve “Taiwan-ness” with the resources offered by Christian cultural resources.