To intercept a certain sense, SurTec’s talents are more genuinely Taiwanese, the Japanese are in the position of invaders, and the current meaning of Taiwanese, that is, people from other provinces, is sliding on the island in a certain sense. People and immigrants who have been modernized by neon or accepted the trend of modernization. Therefore, as far as the aboriginal people are concerned, people from other provinces and Japanese are considered invaders, but there is a difference in the degree of erosion-A-bian's victory back then was largely due to the islander mentality of cohesiveness. However, just like the tangled reality that has already occurred, the political wisdom and ability of the people from other provinces are the backbone of Taiwan’s democracy and independence. Looking back in the same way, the contradictory situation faced by the aborigines of Taiwan is that they have inevitably and Immigrants and even the Japanese have produced a more favorable and positive phenomenon of communion. The Seediq people do not want to be purely barbaric. The glory symbolized by the song of ancestors is a signal of the "civilization" of tribal self-discipline. . Furthermore, it is actually obvious that before the Japanese invaded, the Seediq people were not a whole and the same concept. Although the language is similar and the customs are similar, this homogeneity is after all the consequence of the definition of cultural objects, and if you don’t want to From the perspective of cultural consequentialism alone, for the "Sedek" people, fraud and vendetta coexist at any time, and the conflicts among the tribes of Yonezawa, Hogo, and Maherpo are particularly acute. However, it is precisely because of the infiltration of Japanese modernization that the cultural introspection and persistence of the Sediq people have been strengthened, which led to the last few units to unite and counter the Japanese rule. At this time, the Sediq sense of nationality and the "citizens" of the aborigines of Taiwan The sense of identity can be truly formed and fixed. As a result, the indiscriminate massacre of the Japanese policemen and their families stationed in Wushe basically resulted in a self-destructive consequence of the sentiment and value identity proportional to victory, because it was established and destroyed through the act of massacre. Lose one's own national cultural identity. I think this kind of complicated paradox is still a reflection of Taiwanese people’s entangled spiritual structure. Their identity levels have been quickly superimposed on complex levels in the intermittent decades, so that there are clear ethnic memories and their various forms. Between the imaginary sense of national identity, serious conflicts and chaotic divisions occurred-I am Taiwanese, and who are Taiwanese, who am I? Ferry between the different views of the ancestral spirit between the aborigines and immigrants, between the modernization of the ancestral view and the retreat of the Japanese, between the indigenous Taiwanese, the immigrant Taiwanese, and the modernized Taiwanese... This kind of Zhonghe must also be the subconscious nightmare of self-identification of contemporary Taiwanese. Perhaps, from the perspective of political future alone, Taiwan's democratic system really has no future. However, from a psychoanalytic point of view, Taiwan’s political system has far-reaching connotations. Do you know that there is a deserted island-style democracy in this world-the prodigal son is integrated into the aboriginal family, but is dually displaced. The more you try to ensure Taiwan’s democracy and independence, the more you lose your sense of national identity. In addition to the modernization of immigrants from other provinces and the Japanese, don’t forget that the most important thing is that Taiwan’s “democracy” also has the grandchildren of the Republic of China. Wen + the origin of a group of intellectuals, and in fact, the Republic of China is a modernized, Chinese, Western, and Western-style Greater China—not that Westernized countries will necessarily be trapped by the so-called Omi, only Japan It is precisely because of the use of respect for the emperor as a weapon to move toward modernization, capitalism, and fixation of the nation-state concept.
From "Cape No. 7", Wei Shengde has a tendency of eclecticism. Therefore, it is not difficult to resemble that the Sun Flag and Rainbow Bridge must eventually reach the image of mutual agreement. In fact, Japan sent a large number of civilians, education and medical workers to Taiwan Island. The policies and attitudes are the most "moderate". However, why did Japan fail to control the army’s rampage, while the moderate emperor faction like Ito Hirobumi, who emphasizes both conservative and universalism, and even Inuyang Takeshi, opened up the existence of civilian friends and democratization, but they have broken their wings— -One of the reasons must be that it was deeply suppressed and humiliated by the modern Lucia after opening the country and even the so-called Western world. Remember that after the Japanese-Russian naval war, Japan's victory also aroused the high praise of the founding heroes of the "Republic of Korea"? Even afterwards, the boundary between North Korea and South Korea has deeply confused the heroes of the same North Korean island at that time. The long history of dependent countries and oppressed destiny led to Japan, which has a solid imperial national concept, for the first time saw a shameful opportunity. However, before the army went completely outrageous, its starting point was actually very simple. It refused to attack North Korea. Lucia must be occupied, and the island of Japan is also in danger-in fact, it was first occupied by the army of Manchuria at that time. The Korean Island and the Japanese Empire, starting from the Meiji Restoration of Japan, have all experienced the above-mentioned innate conflict between the native classical tradition and the modernity of the soul splitting phenomenon. The national complexity of the Koreans lies in their long exposure to the Northeast nation. The close influence of historical migration and deduction. Probably in the Han Dynasty, the so-called "Korean" (this title is really a ridiculous ridicule) was mostly in communion with Sushen, Wuji, Nilou, etc., and was also related to Khitan to a certain extent. In the Sui and Tang Dynasties, as a feudal town, it must be associated with Mohe people have marriages and exchange relationships... It is true that more than one kind of entanglement constitutes the "ethnic state" of Goguryeo instead of the "nation state" (please forgive me that my current knowledge of ethnology is still shallow and I can't cite more Ample basis to come). In summary, Japan has not only brought about aggression and assimilation to Manchuria, Taiwan, and the Korean islands, but also sent or counter-excited their modernization. It is precisely the problems of soul tearing and identity confusion caused by this. It is the citizens of Japan, South Korea, Taiwan, and the modern People’s Republic of China that all experience repeatedly with different specific experiences and similar psychological structures. The sense of mutual agreement that Wei Shengde finally wanted to find was probably Yusi, but the mutual agreement between inland citizens and Taiwanese and even Japanese with complex connotations took place more indirectly, and it was basically performed in a field outside the painting.
People in this world can summarize it (of course, this phenomenon is extremely complicated, and it cannot be summarized as simply, but I am not very thorough in this aspect, so I had to simplify it), there are the Huang Han Fan in the sky, the Red Communist Fan, and the Chinese and Western styles. Some are used in Western style, some are anti-Japanese and Korean, some are anti-Japan and pro-Korea, some are anti-Japan and pro-Korea, some are anti-Japanese and pro-Korea, and some combine monarch republic and liberalism to construct an ancient country of modernity. There is the ontological reductionism of the Chinese classical tradition, the big nationalism, the ethnic autonomy + federal intention, and these complicated logical coordination or chaotic external bonding... I am a political science 2B, and always On the sideways, the constant discovery of good or rational good is inherently inseparable from power, even if the latter cannot be all its connotations, but since the beginning, there has been no compulsion or imperialism in the context of modern Japan. The intention of the sexual "co-prosperity circle", however, cannot and compulsorily cannot escape the phenomenon that moral motivation will inevitably produce opposite consequences in the complex relationship between subjects. However, because I have already summarized it in the above review, should I try to overcome and surpass this and this symptom? No matter what, all kinds of things, I still have more than just the cause for a dispelling authoritarian and valuable level and genealogy. The chaotic and free East Asian republic is full of hope-it may not be a state system, but it can be a cultural and academic spreading form of my owl country. In fact, even so, repeated setbacks are always fate. But at the end, my uncle can at least express that, well, it will not be realized, but this is my opinion, genealogy, value and attitude. This is my ideal and dream. Even if it does not provide substance, it provides the matrix and motivation of my existence.
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