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Part of the book series: Asian Christianity in the Diaspora ((ACID))

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Abstract

In this chapter, it is introduced the category of Epos, the mythical, legendary, and historical dimension of identity. The chapter describes how the oral history of the conversion of the first Christians in Shuiwei has been linked to the history of Christianity in Taiwan. In an almost classical conversion narrative, a local gangster became interested in Christianity, converted, and gave up his sinful ways. The non-classical element is that it was all triggered by the gangster’s interest in a Presbyterian pastor’s bicycle. One of the brothers of this gangster followed his brother and became Presbyterian, but after a short time, because of some problems between the two families, he converted to Catholicism. In one section of the chapter, the situation of Catholicism in Shuiwei is framed by the Chinese Rites Controversy that ran from the mid-seventeenth to the mid-twentieth century. In this debate, Dominican missionaries, who demanded a clear break of their converts with the worship of ancestors and Confucius, faced the Jesuits, which considered these rituals as permissible local custom. As only Dominicans were present in Taiwan, the choice of Catholicism for the resolution of a conflict meant the cutting of relationships with the ancestors and the foundation of a new family line.

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Notes

  1. 1.

    The Presbyterian who told me this story, referring to the first brother, called him 大哥 Dàgē, which in Chinese means “older brother.” In some contexts this word may mean “boss,” and it is used to indicate the head of criminal organizations.

  2. 2.

    Thomas Chung (鍾安住) has been appointed as Auxiliary Bishop of Taipei on October 31, 2006. On March 1, 2008, he has been installed Bishop of the Diocese of Chiayi (CRBC 2008).

  3. 3.

    In 2010 I joined as a volunteer with the Ecumenical and Inter-religious Office of the Diocese of Chiayi.

  4. 4.

    The arrival of these first missionaries should be read within a more geopolitical structure of relationships between European governments (especially Spain and Portugal) and started in the fifteenth century with the Treaty of Tordesillas (1494).

  5. 5.

    The Dutch East India Company merchants were present in Tainan since 1624. They used Taiwan as a colonial trading center for goods shipped between Asia and Europe.

  6. 6.

    For those interested, please refer to the map at http://ace.uoc.edu/items/show/1082.

  7. 7.

    Matteo Ricci, SJ (1552–1610), known by the Chinese people as 利瑪竇 Lì Mǎdòu, was an Italian Jesuit priest and one of the founding figures of the Jesuit mission in Mainland China.

  8. 8.

    It is important to note that in traditional Taiwan, marriage was arranged by matchmakers who negotiate between sets of people referred to as wife-takers and wife-givers. The bride and groom rarely had much to do with the marriage negotiations. This, of course, has changed dramatically since the mid-1980s. See Watson (1982) or the work in Taiwan of Margery Wolf (1972).

  9. 9.

    It is important to note that, according to the Chinese tradition, the sons continue to live in the ancestral village and inherit the fields and the house. Women are traditionally considered to belong to another family since their birth. The reasons are many, but they can be embodied in the phrase “they (the women) will pray other people ancestors ” “她們要拜別人的祖先.” I will discuss this aspect further in the next chapters.

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Lazzarotti, M. (2020). Epos. In: Place, Alterity, and Narration in a Taiwanese Catholic Village. Asian Christianity in the Diaspora. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-030-43461-8_4

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