Abstract
This introductory chapter lays out the historiographical approach that this book adopts. Lin first identifies the research gap, and suggests how this work fills the gap along with the significance of the study. She then accounts for how adopting “Charismatic Movement” as the umbrella term enables her to negotiate between contextual needs while maintaining clarity as she presents the materials in the English language. This chapter then discusses the use of “Taiwanese” in this work, and explains the importance of such practice when engaging in Taiwan’s history, in light of the thriving “Taiwanese consciousness.” Lastly, this chapter explores ways in which this book incorporates oral history, from selection and execution to efforts taken to minimize power imbalances between the author and informants.
This is a preview of subscription content, log in via an institution to check access.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Notes
- 1.
Anthropologist Melissa Brown’s explanation of “Chinese” is succinct and lucid: “The English term ‘Chinese’ can refer to ethnic identity (Americans of Chinese ancestry) or to national identity (citizens of the PRC). In Mandarin Chinese, the official language of both Taiwan and China, the distinction appears clear: han ren (lit., ‘Han person’) refers to the Han ethnic majority, whom most Americans would think of as the ethnic Chinese. (Han are the ethnic majority both in China and in Taiwan.) Zhongguo ren (lit., ‘China person’) refers to national citizenship and includes all 56 minzu (ethnic groups) officially recognized in China. However, the use of zhongguo ren in Taiwan is complicated by the term’s earlier political uses: under the martial law rule of the Nationalist party (1947–1987), the term was used to support Taiwan’s claims to ruling mainland China.” Melissa J. Brown, Is Taiwan Chinese? The Impact of Culture, Power, and Migration on Changing Identities (Berkeley: University of California Press, 2004), 1. In her work, Brown uses “Han” to refer to ethnic identity and “Chinese” only to refer to national identification with China. For historical reasons, “Chinese” is still retained in this book to refer to the ethnic identity of those who reside in Taiwan, but used only sporadically.
- 2.
Cornelius van der Laan, “Historical Approaches,” in Studying Global Pentecostalism: Theories and Methods, ed. Allan Anderson, Michael Bergunder, André Droogers, and Cornelis van der Laan (Berkeley: University of California Press, 2010), 213–4.
- 3.
Jürgen Moltmann, The Spirit of Life: A Universal Affirmation (Minneapolis: Fortress Press, 2001), 1.
- 4.
For example, Amos Yong, Pneumatology and the Christian-Buddhist Dialogue: Does the Spirit Blow Through the Middle Way? (Leiden: Brill, 2012); Nimi Wariboko, The Pentecostal Principle: Ethical Methodology in New Spirit (Grand Rapids: Eerdmans, 2012); Simon Chan, Pentecostal Theology and the Christian Spiritual Tradition (Eugene: Wipf & Stock, 2011); Wolfgang Vondey, Pentecostalism and Christian Unity: Ecumenical Documents and Critical Assessments (Eugene: Pickwick, 2010); Vinson Synan, The Century of the Holy Spirit: 100 years of Pentecostal and Charismatic Renewal, 1901–2001 (Nashville: Thomas Nelson, 2001); Walter J. Hollenweger, Pentecostalism: Origins and Developments Worldwide (Peabody: Hendrickson Publishers, 1997); Gordon D. Fee, God’s Empowering Presence: The Holy Spirit in the Letters of Paul (Peabody: Hendrickson, 1994); Cheryl Bridges Johns, Pentecostal Formation: A Pedagogy Among the Oppressed (Sheffield: Sheffield Academic Press, 1993).
- 5.
Allan H. Anderson, An Introduction to Pentecostalism: Global Charismatic Christianity, 2nd ed. (New York: Cambridge University Press, 2014), 244.
- 6.
As such, I decisively critique the regrettable mistake of including a map that indicates that Taiwan is a province of China in Fenggang Yang, Joy K. C. Tong, Allan Anderson, Global Chinese Pentecostal and Charismatic Christianity (Leiden: Brill, 2017), xiv.
- 7.
Chen Nan-jou 陳南州 ed., Lingen yundong zhi yanjiu: Taiwan shandi jiaohui he pushi jiaohui de yixie guandian 靈恩運動之研究: 台灣山地教會和普世教會的一些觀點 [Charismatic Movement: Some perspectives from the tribal churches in Taiwan and the global church] (Hualien: Yu-Shan Theological College and Seminary, 1987). In this book, I have chosen to respect the common spelling of names and place names in Taiwan, which is traditionally in Wade-Giles, except when individuals have adopted another form of spelling, such as the Pèh-ōe-jī orthography (an orthography that is used to write Taiwanese Hokkien). The transliteration of book titles in footnotes will be rendered in Pinyin for ease of reference.
- 8.
Archie Wang-do Hui 許宏度 ed. Shengling gujinlun: Cong shengjing, lishi, shenxue kan Shen de tongzai 聖靈古今論: 從聖經, 歷史, 神學看神的同在 [The Holy Spirit then and now: Discussing God’s presence from biblical, historical, and theological perspectives] (Taipei: China Evangelical Seminary, 1999).
- 9.
Samuel H. H. Chiow, Lingen shenxue yu lishi tantao 靈恩神學與歷史探討 [Charismatic theology and history] (Taipei: China Evangelical Seminary, 1999); Peter K. Chow 周功和, Rongyao guang zhong huoshui quan: Lun jiuen yu lingen 榮耀光中活水泉: 論救恩與靈恩 [The glorious light and the living water: Salvation and charismaticism] (Taipei: China Evangelical Seminary, 2002).
- 10.
Lin Hong-hsin 林鴻信 studied under Jürgen Moltmann, and produced a dissertation on pneumatology in Reformed theology: “Die Person des Heiligen Geistes als Thema der Pneumatologie in der Reformierten Theologie” (D. Theology diss., Tübingen University, 1990).
- 11.
Taiwan Graduate School of Theology’s Center for the Study of Christian Thought ed., Shanjian Lingfeng chui qi: Taiyaer de suxing 山間靈風吹起:泰雅爾的甦醒 [The Tayal Revival] (New Taipei City: Gan Lan, 2019), 307.
- 12.
Shih Shu-ying 石素英 ed., Jidu zongjiao yu lingen yundong lunwenji: Yi Taiwan chujing wei zhuzhou 基督宗教與靈恩運動論文集: 以台灣處境為主軸 [Christian religion and the Charismatic Movement in Taiwan], (Taipei: Yong Wang, 2012).
- 13.
Shih Shu-ying ed., Chuanyue chuantong de jilie shensheng huiyu: Taiwan Jidu zhanglao jiaohui lingen yundong fangtan jilu 穿越傳統的激烈神聖會遇: 台灣基督長老教會靈恩運動訪談記錄 [An intense divine encounter beyond tradition: Interview transcripts concerning the Charismatic Movement within the Presbyterian Church in Taiwan] (Taipei: Yong Wang, 2012).
- 14.
Murray A. Rubinstein, “Holy Spirit Taiwan: Pentecostal and Charismatic Christianity in the Republic of China,” in Christianity in China: From the Eighteenth Century to the Present, ed. Daniel H. Bays (Stanford: Stanford University Press, 1996), 353–66; “The New Testament Church and the Taiwanese Protestant Community,” in Christianity in China, 445–73; Rubinstein, The Protestant Community on Modern Taiwan: Mission, Seminary, and Church (Armonk, N.Y.: M.E. Sharpe, 1991), 86–93, 117–47; Rubinstein, “Evangelical Spring: The Origin of the True Jesus Church on Taiwan, 1925–1926” (Paper presented at the sixteenth annual meeting of the Society for Pentecostal Studies, Costa Mesa, CA, November 13–15, 1986).
- 15.
Robert Donnell McCall “Conversion, Acculturation, Revitalization: The History of Fataan Presbyterian Church in Kwangfu, Taiwan, 1934–1994” (D. Miss. diss., Fuller Theological Seminary, Pasadena, 1995).
- 16.
Ralph Covell, Pentecost of the Hills in Taiwan: The Christian Faith among the Original Inhabitants (Pasadena, CA: Hope Pub. House, 1998), 271–8. Another important work that discusses the mass conversion of the Aborigines to Christianity after WWII in Taiwan is George F. Vicedom, Faith that Moves Mountains: A Study Report on the Amazing Growth and Present Life of the Church among the Mountain Tribes of Taiwan (Taiwan: China Post, 1967).
- 17.
For example, Ruth Winslow, The Mountains Sing: God’s Love Revealed to Taiwan Tribes (Winona Lake: Light and Life, 1984), 42.
- 18.
Joshua Iap’s PhD dissertation is on “Quanqiu Wuxunjie yundong shiyexia de Zhenyesu Jiaohui” 全球五旬節運動視野下的真耶穌教會 [The formation of the True Jesus Church: A perspective from the global Pentecostal Movement] (PhD diss., National Chengchi University, Taiwan, 2016).
- 19.
Iap Sian-Chin and Maurie Sween, “Pentecostal and Charismatic Christianity in Protestant Taiwan,” in Global Renewal Christianity: Spirit-Empowered Movements Past, Present, and Future, vol 1, Asia and Oceania, ed. Vinson Synan and Amos Yong (Lake Mary, FL: Charisma House, 2016), 127–41.
- 20.
Stanley M. Burgess and Eduard M. van der Maas, ed. The New International Dictionary of Pentecostal and Charismatic Movements (Grand Rapids, MI: Zondervan, 2003), xx. For critique of such categorization, see Cornelius van der Laan, “Historical Approaches.”
- 21.
Cf. Allan Anderson, “Varieties, Taxonomies, and Definitions,” in Studying global Pentecostalism, 15.
- 22.
In Taiwan, C. Peter Wagner’s Three-Wave theory is popular within churches, yet it fails to accurately account for global Pentecostal-Charismatic Movements. See C. Peter Wagner, The Third Wave of the Holy Spirit: Encountering the Power of Signs and Wonders Today (Ann Arbor, MI: Servant, 1988), 15–9. For a critique, see Anderson, An Introduction to Pentecostalism, 5–6, 62, 158.
- 23.
For example, Anderson, An Introduction to Pentecostalism, 6; Amos Yong, The Spirit Poured Out on All Flesh: Pentecostalism and the Possibility of Global Theology (Grand Rapids, MI: Baker Academic, 2005), 18.
- 24.
Cecil M. Robeck Jr., Azusa Street Mission and Revival: The Birth of the Global Pentecostal Movement (Nashville: Nelson Reference & Electronic, 2006), 8. While the Welsh Revival (1904–1905) and the North-East Indian Revival (1905) predate the Azusa Street Revival in 1906, the Azusa Street’s message wielded global influence as its missionary program surpassed all others in scale.
- 25.
Anderson, An Introduction to Pentecostalism, 52–3, 72, 113–4; Walter J. Hollenweger, “After twenty years research on Pentecostalism,” International Review of Mission, no. 75 (January 1986): 6.
- 26.
Allen J. Swanson provides some possible reasons for the slow growth of the Assemblies of God in Taiwan in Taiwan: Mainline versus Independent Church Growth: A Study in Contrasts (Pasadena, CA: William Carey Library, 1970), 117–21.
- 27.
In Mandarin Chinese, wuxunjie (de) is incomplete when standing alone. A noun has to be followed immediately after in order to make sense of the phrase (e.g., wuxunjie jiaohui, Pentecostal Church), and in which case, de is omitted.
- 28.
Robeck, Azusa Street, 257. For Mok Lai Chi, see also Daniel H. Bays, “Indigenous Protestant Churches in China, 1900–1937: A Pentecostal Case Study,” in Indigenous Responses to Western Christianity, ed. Steven Kaplan (New York: New York University Press, 1995), 129.
- 29.
In a similar vein, Allan Anderson suggests that since “Pentecostalism” is concerned primarily with “the experience of the working of the Holy Spirit and the practice of spiritual gifts,” any definition on Pentecostalism based on theology or doctrine will be inadequate (Anderson, An Introduction to Pentecostalism, 6). Nonetheless, it is impossible to dissociate “Pentecostalism” from certain doctrines in the English language, as Pentecostalism has subsequently evolved into an institution. The term lingen in the Chinese language, on the other hand, cannot be said to have been institutionalized, but has remained a thorough-going phenomenologically derived adjective, much more so than “Pentecostalism” in the English language.
- 30.
In this book, the first time I cite a journal, magazine, or newspaper title published in Mandarin Chinese, I will provide the original Chinese characters, the transliteration of the characters, and an English translation of the journal title. Since my target audience is English-speaking readers who do not necessarily speak or read Chinese, when I cite a journal, magazine, or newspaper in subsequent notes, I will only use the English translation, which conveys more clearly the nature of sources, and also for ease of reference. Readers should be able to tell that such a title was originally published in Chinese from the article title, which offers original Chinese characters, their transliteration, and the title’s English translation. When in doubt, consult the bibliography.
- 31.
For example, “Shanghai benhui baogao” 上海本會報告 [Report from Shanghai], Shenglingbao 聖靈報 [Holy Spirit Paper], no. 1, March 1925; “Shen yi sanshi yu nian zhi qichuan kesoubing” 神醫三十餘年之氣喘咳嗽病 [God heals thirty years of asthma], Holy Spirit Paper 2, no. 4, April 1927.
- 32.
For example, Barnaba Chang 張巴拏巴, “Budao jilue” 佈道記略 [A brief report of an evangelistic ministry], Holy Spirit Paper , no. 4, September 1925.
- 33.
For example, “QuanMin benhui dierci dajuhui shengkuang” 全閩本會第二次大聚會盛況 [The second conference well attended in Min], Holy Spirit Paper , no. 1, March 1925; “Hubei” 湖北 [Hubei], Holy Spirit Paper , no. 5, November 1925.
- 34.
For example, Lo Ko-ching 羅客卿 “Shubao xuanchuan zhi xiaoyan” 書報宣傳之効驗 [The effects of paper advertising], Holy Spirit Paper 1, no. 2, September 1926; Chou Chun-chang 周鈞章, “Zhengming zhuen” 證明主恩 [Testifying God’s grace], Holy Spirit Paper 2, no. 7, July 1927; Wang No-fu 汪挪弗, “Nanchang benhui ge lingbao mengen jianzheng” 南昌本會各靈胞蒙恩見證 [Testimonies from members in Nanchang], Holy Spirit Paper 2, no. 11, December 1927.
- 35.
For example, Watchman Nee, “Wen da (ba)” 問答 (八) [Question and answer box (8)] (April 1927), in Ni Tuosheng wenji di yi ji di qi ce: Jidutu Bao (juan wu) 倪柝聲文集第一集第7冊: 基督徒報 (卷五) [The Collected Works of Watchman Nee (Set 1) Vol. 7: The Christian (5)], 4th ed. (Taipei: Taiwan fuyin shufang, 2004), 182. For the English translation of The Collected Works of Watchman Nee , see Living Stream Ministry, “Books by Watchman Nee,” Living Stream Ministry, https://www.ministrybooks.org/watchman-nee-books.cfm (accessed July 28, 2018).
- 36.
For example, Watchman Nee, “Jiaru jiaohui” 加入教會 [Joining the church] (July 12, 1950), in Ni Tuosheng wen ji di san ji di sishiba ce: Guanyu chuxin zaojiu juhui, chuxin zaojiu (shang) 倪柝聲文集第三集第48冊: 關於初信造就聚會 初信造就 (上) [The Collected Works of Watchman Nee (Set 3) Vol. 48: Messages for building up new believers (1)], 4th ed. (Taipei: Taiwan fuyin shufang, 2004), 114.
- 37.
For example, Watchman Nee, “De Shengling jiaoguan de tiaojian yu zhuyi shixiang” 得聖靈澆灌的條件與注意事項 [The conditions for receiving the outpouring of the Holy Spirit, and things to watch out for] (November 18, 1935), in Ni Tuosheng wen ji di er ji di sishiyi ce: Tehui, sinxi, ji tanhua jilu (juan yi) 倪柝聲文集第二集第41冊: 特會、信息、及談話記錄 (卷一) [The Collected Works of Watchman Nee (Set 2) Vol. 41: Conferences, Messages, and Fellowship (1)], 4th ed. (Taipei: Taiwan fuyin shufang, 2004), 151.
- 38.
Watchman Nee, “Women shi shenme” 我們是甚麼 [What are we?] (January 1934), in Ni Tuosheng wen ji di yi ji di shiyi ce: Fu Xing Bao (juan si) 倪柝聲文集第一集第11冊: 復興報 (卷四) [The Collected Works of Watchman Nee (Set 1) Vol. 11: The Present Testimony (4)], 4th ed. (Taipei: Taiwan fuyin shufang, 2004), 163.
- 39.
Lingenhui 靈恩會 (charismatic group) appeared in Yuan Ching-chou 袁進舟 and Yuan His-ling 袁洗鱗, “Di er qi: Linzi laixin” 第二期: 臨淄來信 [Issue No. 2: Letter from Ling Tzu, Shantung] (December 14, 1933), and An Ching-t’ien 安靜天, “Di ba qi: Changchun Zhu Jia Cheng Zi jinxun” 第八期: 長春朱家城子近訊 [Issue No. 8: Recent News from Chu Chia Cheng Tze, Ch’ang-Ch’un, Manchuria] (June 8, 1934), in Ni Tuosheng wen ji di er ji di ershiwu ce: Tong Wen Hui Kan (juan yi) 倪柝聲文集第二集第25冊: 通問彙刊 (卷一) [The Collected Works of Watchman Nee (Set 2) Vol. 25: Collection of Newsletters (1)], 4th ed. (Taipei: Taiwan fuyin shufang, 2004), 34, 206.
- 40.
Chang Wen-wei 張文蔚, “Di liu qi: Dalian laixin” 第六期: 大連來信 [Issue No. 6: A Letter from Dairen, Manchuria] (April 14, 1934), in The Collected Works of Watchman Nee (Set 2) Vol. 25: Collection of Newsletters (1), 165.
- 41.
“Guowai: Riben yi you lingbao juhui le” 國外: 日本已有靈胞聚會了 [Overseas: There are now True Jesus members in Japan], Holy Spirit Paper , no. 5, November 1925.
- 42.
Tsai Sheng-min 蔡聖民, “Taiwan Jiayi benhui lingen jianzheng” 臺灣嘉義本會靈恩見證 [Pentecostal testimony from Jiayi, Taiwan], Holy Spirit Paper 8, no. 11–2, December 1933.
- 43.
For example, Wang Chin-lu 王進祿, “Zhu shifang wo” 主釋放我 [God delivered me], Holy Spirit Paper , no. 36, April 1951; Pan Lin Yueh-yun 潘林月雲, “Zhongbing deyu” 重病得癒 [Healed from severe sickness], Holy Spirit Paper , no. 44, April 1954; Hsu Tung-lin 許東林, “Jilong Jiaohui lingen budaohui mengen jianzheng” 基隆教會靈恩佈道會蒙恩見證 [Testimonies from a Pentecostal evangelistic meeting in Keelung], Holy Spirit Paper , no. 205, September 1967; Tien Chi A-pien 田吉阿變, “Wojia guiru Zhenjiaohui de jingguo” 我家歸入真教會的經過 [How I joined the True Church], Holy Spirit Paper , no. 207, November 1967; Tsao Jen-sheng 曹忍聖, “Chuisi yinghai shoujin zhongsheng” 垂死嬰孩受浸重生 [A nearly dead infant regained life], Holy Spirit Paper , no. 220, December 1968; Hsieh Yu-ying 謝玉英, “Daogao zhong kanjian yixiang” 禱告中看見異象 [Seeing visions in prayer], Holy Spirit Paper , no. 227, July 1969.
- 44.
Chen Pi-te 陳彼得, “Bei gui kunbang meng Zhu shifang” 被鬼捆綁蒙主釋放 [Delivered from demons by God], Holy Spirit Paper , no. 199, March 1967.
- 45.
Brown, Is Taiwan Chinese?, 13.
- 46.
Michael Stainton, “Politics of Taiwan Aboriginal Origins,” in Taiwan: A New History, ed. Murray A. Rubinstein, exp. ed. (Armonk, NY: M.E. Sharpe, 2007), 28–9. Stainton’s article neatly discusses different theories of Taiwan Aboriginal origins, which serve different political agendas.
- 47.
Council of Indigenous Peoples. “The Tribes in Taiwan.” Council of Indigenous Peoples. http://www.apc.gov.tw/portal/cateInfo.html?CID=5DD9C4959C302B9FD0636733C6861689 (accessed November 26, 2018).
- 48.
John E. Wills Jr., “The Seventeenth-Century Transformation Taiwan Under the Dutch and the Cheng Regime,” in Taiwan: A New History, 84–106; John R. Shepherd, “The Island Frontier of the Ch’ing, 1684–1780,” in Taiwan: A New History, 107–32.
- 49.
For why Taiwan was returned to China when Japan, in effect, surrendered to the Allies and not to China, and how people in Taiwan were disadvantaged unjustly by Chiang Kai-shek’s administration from 1945 to 1950, see George H. Kerr, Formosa Betrayed (Manchester, UK: Camphor, 1997).
- 50.
Evan N. Dawley, “The Question of Identity in Recent Scholarship on the History of Taiwan,” The China Quarterly, no. 198 (June 2009): 445–8; Harry J. Lamley, “Taiwan Under Japanese Rule, 1895–1945: The Vicissitudes of Colonialism,” in Taiwan: A New History, 231–4; Chang Mau-kuei “On the Origin and Transformation of Taiwanese National Identity,” in Religion and the Formation of Taiwanese Identities, ed. Paul R. Katz and Murray A. Rubinstein (New York: Palgrave Macmillan, 2003), 31–5.
- 51.
Daniel Lynch, “Taiwan’s Self-Conscious Nation-Building Project,” Asian Survey 44, no. 4 (July/August 2004): 518; Chang, “On the Origin and Transformation of Taiwanese National Identity,” 44.
- 52.
Chang, “On the Origin and Transformation of Taiwanese National Identity,” 42.
- 53.
Kerr, Formosa Betrayed, 75–87.
- 54.
For the incident and its aftermath, see George H. Kerr, Formosa Betrayed. Kerr served as vice consul of the US diplomatic mission in Taipei from 1945 to 1947 and was an eyewitness to the February 28 Massacre and the subsequent mass arrests and executions. See also Tillman Durdin, “Formosa killings are put at 10,000,” New York Times, March 29, 1947; Peggy Durdin, “Terror in Taiwan,” The Nation, May 24, 1947; “Taiwan: China’s Unhappy Colony,” The Nation, June 7, 1947.
- 55.
Kerr, Formosa Betrayed, 258.
- 56.
Alan M. Wachman, “Competing Identities in Taiwan,” in The Other Taiwan: 1945 to the Present, ed. Murray A. Rubinstein (London: Routledge, 2015), 23.
- 57.
Tsai Duujian, “Shifting National Identities in Public Spheres: A Cultural Transformation in Taiwan,” in Religion and the Formation of Taiwanese Identities, 78.
- 58.
For Taiwan’s demography, see Allen J. Swanson, The Church in Taiwan: Profile 1980: A Review of the Past, a Projection for the Future (Pasadena, CA: William Carey Library, 1981), 6–7. Taiwan’s population is generally described as 84–85% Taiwanese (10% Hakkas and 75% Minnan), about 13–14% Mainlanders, and about 1–2% aboriginal peoples. For political activities in Taiwan, see Marc J. Cohen, Taiwan at the Crossroads: Human Rights, Political Development and Social Change on the Beautiful Island (Washington, DC: Asia Resource Center, 1988). Cohen’s fine work documents major political events and developments in Taiwan from around 1943 to 1988.
- 59.
Although after Japan gained control of Taiwan, registered inhabitants of Taiwan were given a choice by the Japanese government to leave for China by May 8, 1897, or staying in Taiwan and becoming Japanese citizens. Lamley, “Taiwan Under Japanese Rule, 1895–1945,” 208.
- 60.
For pressure under Japanese rule, see Tsai Pei-huo 蔡培火, Taiwan minzu yundongshi 台灣民族運動史 [History of the national movement in Taiwan] (Taipei: Zi li wan bao, 1971). For pressure under the Chiangs’ government, see Alan M. Wachman, Taiwan: National Identity and Democratization (Milton Park, UK: Routledge, 2015), 132–41, and Li Hsiao-feng 李筱峰, Taiwan minzhu yundong sishinian 台灣民主運動40年 [Forty years of democratic movements in Taiwan] (Taipei: Zi li wan bao, 1988). KMT’s efforts to squelch the dissents over the years may have contributed inadvertently to the radicalization of the Taiwanese opposition movement. There were also a number of dissenting Mainlanders under the KMT rule in Taiwan, but most of them were concerned with democratic reform of the government, and not with the national identity as were native Taiwanese.
- 61.
Wachman, Taiwan: National Identity and Democratization, 146–7.
- 62.
The maturation of Taiwan’s democracy is reflected in the winning of Chen Shui-bian, a candidate of the Democratic Progressive Party, in the presidential election in 2000. Chen’s victory ended fifty-five years of KMT rule under the two Chiangs’ one-party dictatorship, and Lee Teng-hui’s democratizing polity. The former opposition peacefully transitioned to the role of the government, and vice versa. J. Bruce Jacobs, Democratizing Taiwan (Leiden: Brill, 2012), 163–4.
- 63.
Lynch, “Taiwan’s Self-Conscious Nation-Building Project,” 516–7.
- 64.
Chang Yen-hsian 張炎憲, “Taiwanshi yanjiu yu Taiwan zhutixing” 台灣史研究與台灣主體性 [The study of Taiwan’s history and Taiwan subjectivity], in Taiwan jin bainian shi lunwenji 台灣近百年史論文集 [Symposium of Taiwan’s history in the last one hundred years], ed. Chang Yen-hsian, Chen Mei-jung 陳美蓉, and Li Chung-kuang 黎中光 (Taipei: Wu Sanlian Taiwan shiliao jijinhui, 1996), 431–51.
- 65.
Stéphane Corcuff, “The Symbolic Dimension of Democratization and the Transition of National Identity Under Lee Teng-hui,” in Memories of the Future: National Identity Issues and the Search for a New Taiwan, ed. Stéphane Corcuff (New York: Routledge, 2015), 73–101.
- 66.
Wachman, Taiwan: National Identity and Democratization, 9. Lowell Dittmer, “Taiwan and the Issue of National Identity,” Asian Survey 44, no. 4 (July/August 2004): 475–483.
- 67.
Academia Sinica, founded in 1928, is the national academy in Taiwan that supports research activities in a wide range of disciplines.
- 68.
Fu Yang-chih 傅仰止, Chang Ying-hwa 章英華, Tu Su-hao 杜素豪, and Liao Pei-shan 廖培珊 ed., “Taiwan shehui bianqian jiben diaocha jihua: Diliuqi disici diaocha jihua zhixing baogao” 台灣社會變遷基本調查計畫—第六期第四次調查計畫執行報告 [Report of the Taiwan Social Change Survey 2013 (Round 6, Year 4): National Identity], (Taipei: Institute of Sociology, Academia Sinica, March 2014), 214. Other options to the question are: “Neither (please explain),” “I cannot decide,” “I do not understand the question,” “I do not know,” and “Unwilling to answer.” The report can be accessed from “Taiwan shehui bianqian diaocha” 台灣社會變遷調查 [Taiwan social change survey], Institute of Sociology, Academia Sinica, https://srda.sinica.edu.tw/datasearch_detail.php?id=978 (accessed June 1, 2020). The project was conducted by the Institute of Sociology, Academia Sinica, and sponsored by the Ministry of Science and Technology (formerly known as National Science Council), Taiwan. Readers are advised to consult the entire report to obtain a more nuanced picture of Taiwanese’ views on national identity. For an insightful discussion on how Chineseness is negotiated and perceived in different contexts of power and meaning, including Taiwan, Hong Kong, Singapore, and among overseas Chinese in particular, see Allen Chun, “Fuck Chineseness: On the Ambiguities of Ethnicity as Culture as Identity,” boundary 2, vol. 23, no. 2 (Summer 1996): 111–138.
- 69.
I am aware that the term does not do full justice to the aboriginal people groups who were the first inhabitants of Taiwan.
- 70.
Through the suggestion of Marion’s friend, Nancy Gower, former archivist of Fuller library.
- 71.
Donald A. Ritchie, Doing Oral History: A Practical Guide (Oxford: Oxford University Press, 2003), 20.
- 72.
For example, Lynn Abrams, Oral History Theory (London: Routledge, 2016); David Henige, Oral Historiography (London: Longman, 1982).
- 73.
See Abrams, Oral History Theory, 29.
- 74.
See Abrams, Oral History Theory, 81.
- 75.
See William H. Dray, and W. J. van der Dussen, The Principles of History: And Other Writings in Philosophy of History (New York: Oxford University Press, 1999), 147; R. G. Collingwood, and W. J. van der Dussen, The Idea of History (Oxford, UK: Clarendon Press, 1993), 257–9.
- 76.
In so doing, I am aware that I did not fully exhaust the benefits of oral history. See Abrams, Oral History Theory, 29.
- 77.
Abrams, Oral History Theory, 163.
- 78.
Abrams, Oral History Theory, 165–6.
- 79.
Abrams, Oral History Theory, 165. Similarly, historian Michael H. Frisch in 1990 calls for a “shared authority” between researcher and subject, in an attempt to “redistribute intellectual authority” so as to counter the power imbalances inherent in the research process. See Michael H. Frisch, A Shared Authority: Essays on the Craft and Meaning of Oral and Public History (Albany: State University of New York Press, 2011).
Author information
Authors and Affiliations
Corresponding author
Rights and permissions
Copyright information
© 2020 The Author(s)
About this chapter
Cite this chapter
Lin, J.C.P. (2020). Introduction. In: The Charismatic Movement in Taiwan from 1945 to 1995 . Christianity and Renewal - Interdisciplinary Studies. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-48084-4_1
Download citation
DOI: https://doi.org/10.1007/978-3-030-48084-4_1
Published:
Publisher Name: Palgrave Macmillan, Cham
Print ISBN: 978-3-030-48083-7
Online ISBN: 978-3-030-48084-4
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)