By Paul R Katz ; Murray A Rubinstein
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Extra resources for Religion and the Formation of Taiwanese Identities
We can only focus on the identity issues central to this chapter. The differences between the Chinese and Taiwanese when they became united in 1945 were not outrightly racial or ethnic issues as argued by the contemporaries. Rather, the Taiwanese and Chinese were peoples with supposedly the same origin but forced to follow different historical trajectories, and subjected to different historical forces of self-transformation and identity formation. 44/ MAU-KUEI CHANG We first have to realize that politically the Taiwanese were no longer traditional Han-Chinese in the 1940s.
On the other hand, the Taiwanese leftists were also eager to educate and mobilize the underclass for both democracy and large-scale social reform. But they were having closer contacts with the Chinese communists instead of the Kuomintang. And very soon, they all realized that the Chinese takeover government did not recognize these aspirations at all. In the beginning, the Chinese officials were thinking of building Taiwan as a "model province" for the rest of China. After all Taiwan had the infrastructure, from the education system to power plants that were built and left by the Japanese.
It is unfortunate that the people who are normally addressed as the "native Taiwanese" by foreign press and political scientists does not refer to the indigenous population but to the descendants of early Han-Chinese settlers in Taiwan. The early settlers migrated to Taiwan beginning from the late sixteenth century from Hokkien and Canton Provinces in southeast China. In 1684, Emperor Kangxi of the Manchu Dynasty made portions of central and southern Taiwan a prefecture under the jurisdiction of the Hokkien Province.
Religion and the Formation of Taiwanese Identities by Paul R Katz ; Murray A Rubinstein