"Although Taiwan compatriots have repeatedly failed in the armed anti-Japanese revolution, their opposition to alien rule has been deeply rooted in the hearts of the people and will never be changed. Only ten years later, the Republic of China The method of resistance has gradually shifted from armed actions to non-armed ideological and cultural struggles. During this period of non-armed resistance against Japan, the only armed revolution that took place was the "Wushe Incident"."——This is the "Wushe Incident", edited by Qin Xiaoyi. The qualitative description of the "Wushe Incident" in the book "National Revolution and Taiwan" also represents the position of Taiwan's official textbook. But "Sedek Bale" tells us: things are not that simple. "Anti-Japanese" is not the only content of the "Fogshe Incident"; in the minds of the aborigines, the concept of "anti-Japanese" does not even exist.
The cause of the "Fogshe Incident": Japanese rule was brutal and rude, the aboriginal people rebelled in
1930, and it was exactly 35 years after Japan entered Taiwan for colonial rule. In that year, in the early morning of October 27th, Taiwan’s aborigines, the Saidiq tribe, “grassed” Japan (that is, headhunting), killing 134 Japanese officials, parents, and school children, and seriously wounding 26 others. Then the Japanese launched a counterattack, and the aborigines were unable to resist. The tribes involved in the operation were exterminated, and the survivors were forcibly moved to Chuanzhong Island (now the Qingliu tribe in Taiwan).
This uprising was called the "Wushe Incident" by later generations.
The aboriginal resistance this time was the result of Japan's brutal rule. For a long time, Japan has plundered mountain resources, squeezed the labor of the aborigines, instigated and provoked them, and at the same time blocked their living space and prohibited traditional ritual activities, making them miserable. The resistance of the indigenous people was brewing year after year, and after years of backlog, it finally broke out.
Taiwan’s textbooks defined the “Fogshe Incident” as “the heroic history of Taiwan’s indigenous people resisting Japanese invaders.” After
World War II, the Nationalist Government identified the “Fogshe Incident” as an act of the Japanese army’s cruelty to the “Chinese nation” and established a memorial in 1953. The archway regarded this uprising as a resistance to Japanese colonial rule.
The Kuomintang government's interpretation of the "Fogshe Incident" was continued. Most of the history books written by the Han people in Taiwan define the "Wushe Incident" as a "heroic history of the aborigines of Taiwan against the Japanese invaders". Taiwan textbooks have almost followed this way of interpretation, such as the Taiwan Hanlin edition edited by Wang Shufen and Zhang Yiren. The textbook tells about the "Fogshe Incident":
"In addition to the Han people's armed resistance against Japan, the aboriginal peoples also launched more than 150 armed anti-Japanese incidents because of the brutality and oppression of Japanese officials and police. The most famous of these is Atayal. The Wushe incident led by the aboriginal leader Mona Ludo. These epic armed resistance incidents unfortunately failed under the cruel Japanese suppression.”
But the descendants of the uprising survivors said: “The history textbook says that we aborigines are fighting against Japan, and we are not fighting against Japan. "We are fighting riots." The
aborigines did not appreciate this interpretation of the Chinese nation’s anti-Japanese sense. An aboriginal elder from the Qingliu tribe said: "The history textbook says that we aborigines are fighting against Japan. We are not fighting against Japan, but we are fighting against riots." "It's just like someone else beating you and you have to fight back. It's natural." The implication is that no matter who it is, whether it is a Japanese or a Taiwanese Han Chinese, as long as we "beat" us, we will fight back. The aboriginal people resist not a specific ethnic group or specifically against Japan, but against the brutal rule itself. . Qiu Jiantang, a descendant of the survivor of the "Fogshe Incident," has similar views: "If the Japanese treat our tribe with a little more respect, they are not discriminatory (often referred to as Fans), and they are no more than squeezing labor, this tragedy should Avoidable."
This mentality of the aborigines is completely understandable. The place where the aboriginal people live is rich in resources, and the governments of all dynasties have to face resistance from the aboriginal people if they want to develop Taiwan. Without exception, previous regimes have brutally suppressed the indigenous people who resisted. The Qing dynasty, which handed over Taiwan to Japan, managed to govern the aborigines of Taiwan. It was a combination of grace and power, suppression and relief, and a great fight against the unconverted aboriginal tribes.
"Sedek Bale" Art Director: In addition to resisting tyranny, there is also a level of defense of the tribe’s faith
In addition to resisting tyranny, the defense of faith by the indigenous people was also one of the reasons for the uprising. Qiu Ruolong, the art director of "Sedek Bale", said: "Sedek people in the'gaya' world were strictly forbidden during the Japanese rule. For mainstream society, it is safe to prohibit tattooing and headhunting. For the Seediq people, it hindered the connection with their ancestors, and the impact was huge. If the Japanese government treats them as equals and gradually transforms its customs, it may not be such a situation... The "Fogshe Incident" will happen. In addition to resisting tyranny, the clansmen also defend their beliefs.”
Side B: The “Takasago Volunteer Team” cannot be roughly interpreted as “surrendering to the enemy and betraying the country”
. Enlisted enthusiastically, and even wrote blood books to express their wishes, so there was the famous "Takasago Volunteer Team". This is only eleven years away from the "Fogshe Incident". During the war, these indigenous Taiwanese "Japanese soldiers" were very "loyal" to the Japanese army.
Officials in Taiwan used to characterize the "Takasago Volunteer Team" as "designed by the Japanese government" and the
"Fogshe Incident". The Japanese colonial authorities were impressed by the combat effectiveness of the indigenous people. At that time, they had the idea of using the powerful indigenous people as cannon fodder in the war. Hyojiro, the Great Sabatu Division of the Japanese Crusade Forces, once said: "They are hateful of being fierce, but if they are smoked and guided, they can become part of the army under the leadership of our army." In December 1941, when the Pacific War broke out, Japan immediately put it into practice. It recruited more than 20,000 indigenous people to form the "Takasago Volunteer Team".
Taiwan’s official characterization of the “Takasago Volunteer Team” is basically the same as that of Professor Fu Qiyi from National Chengchi University: “The so-called “Takasago Volunteer Team” is full of tricks and tricks of the Japanese aggressors on Taiwan’s ethnic minorities. Taiwan’s ethnic minorities It was designed by the Japanese government to be sent to Nanyang. From the Minister of Army Hideki Tojo, he deliberately wanted to take advantage of the aborigines of Taiwan, because it was not suitable for Japan to fight in Nanyang, so how to design it? It's called'volunteer', this tribe It takes 3 people, or 4 people, at most 3 people at a time, and just send it like this. Between 1942 and 1943, Taiwan’s ethnic minorities were divided into 7 to 8 times, each time ranging from a few thousand to tens of thousands. They were forced to send to the battlefield in Southeast Asia by Japan. Most of the names they were sent were farming teams, or the names of military men. When they got there, they were all thrown into the battlefield, and they were the first line, the most pioneer, and the destruction of the US military. The base, the air force base, and the pilot force were finally ordered to die, that is, you are all going to die. Many of the ethnic minority youths who went to the battlefield died on the battlefield. "In other words, it is believed that the cause and effect of this force are all from Japan. The result of the colonists’ "swindling and trickery".
Aboriginal Gao Congyi said: “At that time, everyone thought it was a glorious thing to be a soldier, even if they died in battle, they would be willing.” When
Japan recruited soldiers from the aborigines, the aborigines were more enthusiastic to enlist in the army, and some young people even wrote blood books to express their desire to join the army. Why are they so enthusiastic about joining the army? Back in those days, if you are willing to analyze it calmly, there are historical and realistic considerations behind this.
After the "Wushe Uprising", the Japanese colonial authorities revised their policies of discrimination and repression against the indigenous people, and accelerated the implementation of the "imperialization" policy against the indigenous people. The aborigines have been nurtured by the "imperialism" for many years. Many young people believe that joining the "imperial army" means loyal to the "emperor". There is a blood written statement: "Long live the emperor, I am a Japanese man with a great spirit. No matter how hard it is For the sake of His Majesty the Emperor, for the sake of the country, I do not think of suffering. Please accept me as a soldier.” Aboriginal Gao Congyi said: “At that time, young people were asked when they were in the army. At that time, everyone thought it was a glorious thing to be a soldier, even if he died in battle, he would be willing.” He also wrote a blood book in July 1943.
The senior Yang Qingke, a member of the Takasago Volunteer Team, said: "The high salary is also a great temptation."
In addition to Japan's "imperialism" education, the aborigines also joined the army out of practical considerations. The old man Yang Qingke, a member of the "Takasago Volunteer Team", recalled the reason for enlisting at the time: The money was also the monthly salary Japan promised to give each soldier 82 yuan (Japanese yen). This was for the aborigines who had little cash income at the time. It is undoubtedly a considerable high salary, but also a great temptation.
Of course, herd mentality is also one of the factors. at that time. The Japanese were strong Aboriginal mental stimulation, a lady for Aboriginal education, said "I did not participate in the volunteer force, not a man"; the other side of the ED Aboriginal youth said, "These young lady believes, do not participate in Takasago team, not a man."
North Korea Soldier Kim Jae-yeon commented on the Takasago Volunteer Team: "I don't eat myself, but some people died of hunger while delivering food."
During the war, these indigenous Taiwanese "Japanese soldiers" were very "loyal" to the Japanese army. In 1974, 29 years after Japan's surrender, a member of the Takasago Volunteer Team was found in India and was called the "Last Imperial Army." He is an aboriginal in Taiwan, his Chinese name is Li Guanghui, and his family name is Snyong. Li Guanghui was sent to the Pacific battlefield and stationed on Morotai Island. He didn't know that Japan had surrendered. When he was discovered in 1974, he was still "holding on", still retaining the 38-type rifle, 18 rounds of bullets, military canteen and steel helmet used in the war years. The "loyalty" of the Takasago Volunteer Team is also witnessed in other records. North Korean Kim Jae-yeon talked about his impressions of Taiwan’s Takasago Volunteer Team:
“The Takasago Volunteer Team has delivered rations for our troops. We are surprised at their'honesty'. They don’t eat, but some people are delivering food. I died of hunger on the way. If I was hungry, I would eat my own food."
Kim Jae-yeon understood this kind of "loyalty": "Anyway, the Takasago volunteers are straightforward, right?"
Takasago volunteers for Japan His "loyalty" can be fully explained not only by being assimilated by Japan. The "loyalty" of the aboriginals partly comes from their own "simple and straightforward" humanity. North Korean Kim Jae-yeon said:
"(We) will never be like them and die for the Japanese army's moral separation. There is no such thing as stupid (ridiculous). Anyway, the Takasago volunteers are straightforward, right?! They are for Japan. At the expense of their own lives, if they are Korean volunteers, they will first consider their own survival and nothing else.”
At the same time, the indigenous people’s martial arts tradition and the awareness of combat exploits also indirectly created their “loyalty” to Japan. Captain Ishii Toshikuma, a Japanese who had worked with the Takasago Volunteer Team, summed up his perception of the indigenous people:
"The Takasago Volunteer Team has a very high sense of responsibility... The Takasago Volunteer Team from the same tribe is more competitive than expected. The Chinese are still strong; if a companion is rewarded, he must also strive for military exploits, so as not to return to the tribe and be ridiculed by the tribe. "
How do you understand that the aborigines are both anti-Japanese and helping Japan?
After the "Fogshe Incident," the aboriginal people forged a bloody feud with Japan, but 10 years later they served as Japanese soldiers for Japan. During the Anti-Japanese War, there was the heroism of "sacrifice to heaven and sing to death"; when helping the Japanese, there was also the "loyalty" who would rather starve to death than steal the rations. How to understand the huge contrast in the middle?
Aboriginal "legislator" Gao Jin Sumei: We don't have the concept of the country, only the concept of ethnic groups and ethnic groups. The
aboriginal people said: "We are not anti-Japanese". This is for many people who have been instilled in the concept of "national" from the day they were born. For people, it’s really hard to understand. They are clearly fighting against Japan, why don't they call themselves "anti-Japanese"? In fact, the "state" is just an imaginary community in the mind, and the concept of a nation-state was formed in Taiwan very late. The aborigines have lived in high mountains and dense forests for a long time, and they don't have this kind of foreign concept of "country" in their minds. To them, "Japan" does not exist. "Japanese" are foreigners just like the Han people. We will resist whoever violates us. As Taiwan’s aboriginal "legislator" Gao Jin Sumei said:
"From the perspective of the aborigines, Taiwan is only divided between the Han and the aboriginal ethnic groups. We don't have the concept of the country, only the concept of ethnicity and ethnicity. As the movie "Sedek Bale" said, we clearly know that we are Where is the territory of the ethnic group? If you step into my field, we must weed. The Japanese colonial era hurt the aborigines the most. They used violence and the so-called law to restrict the lives of the aborigines and deprive us. Land. Until the Japanese left and the'Republic of China' came in, they inherited the Japanese colonial system until now."
"Sedek Bale" director Wei Desheng also explained the same as Gao Jin Sumei: "But On the other hand, it is the ethical education or other modern education that people receive that make it difficult for them to believe in certain beliefs paranoidly... If we re-look at this issue from the historical point of view, what people say now The'ethnic hatred' does not exist at all. It is just people's imaginary enemies, and these imaginary enemies should have been exiled to alien planets."
Mona Ludo's great nephew: various political practices, and our own existence It doesn't matter. After the
Wushe incident, the Sediq people were almost wiped out. The descendants of the Sediq were worried that re-referencing the incident might cause a revolution. In order to survive, the Sediq chose to forget it. Cai Guangji, the great-nephew of Monaludo, expressed this view:
"For my children, I will not talk about the Wushe incident in detail. I will only pass on a blood relationship to them, the blood relationship between our family and Monaludo. The Wushe incident has caused the almost extinction of our people. It has only re-germinated from my father’s generation. Our mission is to continue our lives after the incident. The renewal of the incident, perhaps the most serious one will cause a revolution, and the revolution will cause another revolution. The genocide is the last thing we want to see. After the National Government, even if we are called Atayal in the name, we are still educating children. We are Saidiq people. Whether it is spiritual or identity in name, we It is the Seediq people who always exist. Political practices have nothing to do with our own survival."
Therefore, it is not difficult to understand that among the descendants of the rest of the "Wushe Incident", there are some voices of "historical reconciliation". One of the rest of the lives said: "The grandparents never taught their children and grandchildren about hatred after any incident, only saying ' The Japanese are too much'. After the Japanese leave, the compatriots of the same race should forget the unpleasant incidents that occurred when they were manipulated by the Japanese, marry and join hands in creating the future." There was also a Taiwanese pastor who suggested setting up a "Reconciliation Day" for Taiwan. Different aboriginal groups and representatives of Japan gathered together to hold a "reconciliation festival" in accordance with the traditional laws of the Sediq people.
Concluding remarks It
is easy to denounce the Takasago Volunteer Team as "traitors" and "stray dogs", just as the "Fogshe Incident" is simply defined as an "anti-Japanese feat". It cannot be said that this kind of qualitative has no basis, but this kind of qualitative has roughly stripped away the historical truth, because the truth must be multi-dimensional, not either one or the other, either black or white. Words such as "anti-Japanese" and "traitor" are all political concepts in the context of a nation-state. For the aborigines who are still in a tribal state, such political concepts simply do not exist. Therefore, for future generations, how to seriously and sincerely think about the background of the aboriginal people of that era, and put yourself in to feel and respect the environment they face, can not only measure the mind and depth of a nation, but also test our face. The deep wounds of history, the ability to self-heal.
Therefore, it is time to revise our view of history. If we finish watching such an excellent movie, but come to the conclusion that "Sedek Bale is good-looking, and tell you who I hate! Never pretend", it would be really sad. The movie did not "resolutely tell you who I hate", and the descendants of Seediq Bale cannot "resolutely tell you who I hate" today.
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