Anthropology of Taiwan

Introduction [to] "A Journey through Chinese Hell: Hell Scrolls of Taiwan"  (by) Neal Donnelly. Taipei: Artist Publishing Company.
(Introductory essay in English & Chinese: pp. 2-5.)

    Donnelly's "A Journey through Chinese Hell," accompanying the exhibition of the same name, has allowed me and will allow every reader to accompany him on a delightful, colorful journey through traditional Chinese folkways, morality, high ethics, guilt, meritmaking, and religion. Its most basic and lasting contribution is that it illustrates two rare and beautifu.l sets of scrolls, which Donnelly collected while serving as an American foreign service officer in the Republic of China, and which he has generously donated to the Smithsonian Institution. Each series of ten scrolls depicts the ten stages or "Courts," each ruled by a King, in which the souls of the deceased atone for transgressions during life, then pass on to reincarnation. Such scrolls were used in protracted funeral ceremonies to chart the soul of the deceased through its hellish journey, thus reassuring anxious relatives when the shade had cleared the tenth and final court. Hell is presented in attention-arresting fashion. The punishments shown for each kind of sin truly are an almost delightful guide through traditional Chinese ideas of morality and its opposite.
    Hell Scrolls, a popular art form sometimes disdained by Chinese intellectuals and rarely preserved after their use, are now valuable historic artifacts and records of folk art and religion. Their graphic depiction of tortures appropriate to each transgression, accompanied in these scrolls by over five hundred inscriptions identifying the specific sin for which each punishment is being given, constitute a remarkable record of traditional Chinese moral standards and a rare example of literature for the illiterate.

The rescue archaeology project of the Blihun Hanben site yields large amounts of the remains from ferrous pyrotechnology. The amount of these remains, which including iron objects, furnace/hearth, furnace lining, and slag, are no less than the Shihsanhang Site. After a systematic sampling, we conduct morphological, metallographic, microstructural, and geochemical analyses. The Analyses indicate that the slag remains are mostly primary smithing slag, and the furnace could only be smithing hearth. Also, a spatial analysis illustrates that most of the slag and‘furnace/hearth’remains concentrated in the center of the settlement. All these lines of evidence show a primary (and presumably secondary) smithing activities in the settlement. Overall, the large number of the primary smithing slags illustrate a long-term and high-density metallurgical activity and indicate the possible existence of craftspeople. Synthesize ceramic, burial, and iron technology, we are also able to establish the affiliation between the upper layer remains of Blihun Hanben site and Shihsanhang site.
台湾の Blihun Hanben(漢本)遺跡で行われた緊急発掘では大量の鉄・鉄器製造に関わる遺物・遺構が出土した。出土した 鉄製品や炉跡、鉄滓等の出土量は、Shihsanhang(十三行)遺跡に匹敵する。本稿ではこれらの遺物を系統的抽出法によってサン プリングした後、形態学的分析や金属組織学的分析、微構造的分析、地質化学的分析を実施し、鉄滓の多くが鍛造精錬によるも ので、炉も鍛冶炉のみであることを指摘した。また、遺物・遺構の空間分布の分析では、これらの鉄滓や炉跡が居住域の中央に 集中していることを明らかにした。これらの一連のデータは居住域で主要な(或いは二次的な)鍛冶活動が行われていたことを示 している。さらに鍛造精錬によると推測される鉄滓の多量の出土は、長期的かつ集中的な冶金 / 鍛冶活動が遺跡で行われたこと を示し、専門的な工人集団であった可能性も示唆する。これに加えて、本稿では漢本遺跡、および十三行遺跡の上層から主に出 土する土器や埋葬、鉄・鉄器製造技術の比較分析を通し、両遺跡の関係性についても論じた。

在当前人类学与认知科学、生物-演化科学等多领域交融的思潮下，早期儿童发展成为解开这个人类道德起源之谜的核心领域，中国社会则为探索道德发展提供了独特的实验场。从心理认知人类学视角出发，本文以儿童道德发展为题，梳理人类学和心理学的理论交集历程，回顾汉学人类学相关研究，并以作者“好孩子”系列作品为案例介绍引入心理学前沿理论和方法的人类学经验研究;同时，呼吁推动人类学和认知科学在理论、方法论和经验研究层面的全方位对话、给“人类学道德伦理研究”开拓新视野、注入新活力。
Influenced by the recent synergy between anthropology, cognitive science, and bio-evolutionary sciences, a new research agenda emerged to uncover the origins of human morality. Moral development during early childhood has become a core domain within this agenda. Specifically, contemporary Chi⁃ na has provided a unique field to investigate moral development for this line of research. This article pro vides a systematic introduction to the works on children’s moral development from the perspectives of psychological and cognitive anthropology. The article situates traditions on moral development research under broader theoretical conversations between anthropology and psychology. It reviews relevant research under these theoretical traditions in the history of sinological anthropology, because prior studies of Chinese children not only were influenced by these traditions but also exemplified them. The article then introduces re⁃ cent works in anthropology on Chinese children’s moral development that incorporated cutting-edge psychological theories and methods, through the example of“The Good Child”project based on my fieldwork in a Shanghai preschool. To sum up, this article calls for comprehensive engagements in theoretical, methodological, and empirical realms between anthropology and cognitive science. By doing so, we can expand the research scope and bring new potentials to anthropological research on morality and ethics.

This essay investigates Kukuli Velarde’s intervention in the permanent collection display of the New Taipei City Yingge Ceramics Museum, Taiwan during 2014 Taiwan Ceramics Biennale, Terra Nova: Critical Currents / Contemporary Ceramics. Velarde’s intervention is used by the author as a vehicle for developing a model of artistic agency via a strategy of Virtual Ventriloquism. It  debates the problematic nature of the Yingge Museum’s permanent collection display, and encourages the development of a more sophisticated approach to the historical narrative of Taiwanese ceramics, and especially a more just and contemporary representation of the ceramics traditions of Taiwan’s first nations.

ThakBong 是一個以數位人文資訊系統及語料庫來紀錄台灣墓碑的研究計畫。本計畫目前已積累了 843 個天數的田野工作，在資料庫中收錄來自四萬五千多座墳墓的十七萬多張照片，每張都附有 GPS 資訊。因此，無論是量化還是質化的研究應該都能充份運用此資料庫，並從中取得適常的研究素材。在先前的分析中，我們指出政權轉移是如何透過統治上的「戰略」，以及百姓適應、迴避或者顛覆的「戰術」間相互做用，進而影響碑銘與喪葬習俗。在此研究我們深入探討這個議題，聚焦於1945年權力轉移的短暫時期，顯示人們對1945年八月的不確定性與1945年十月的新政權有何反應。我們的分析指出，被視為與日本戰略有關的喪葬習俗在1945年皆為揚棄或中止。任何與帶政治性的做法在國民黨正式掌權前（1945年十月）也被盡量避免。1945年十月過後，墓碑樣式結合了國民黨的戰略：如民國記元；也結合了新統治者不加以反對，在日治時代下形成的新傳統。
ThakBong is a corpus-based research project that aims at documenting Taiwans tombstones in the framework of Digital Humanities. Through 843 days of field work, we set up a corpus of more than 170,000 annotated photos, of 45,000 tombs, which all come with GPS information. The data thus provide a substantial body of materials for quantitative analysis as well as qualitative interpretation. In previous analyses we have shown, how the change of regime affects funerary and epigraphic practices through the interaction of governmental strategies and adaptive, evasive or subversive tactics of common people. In this paper, we further explore this topic, focusing on the short period of transition of power in 1945, showing how people reacted to the uncertainty after August 1945 and to the new regime after October 1945. Our analysis suggests that features of funerary practices were abandoned or suspended in 1945 if they were perceived as being related to Japanese strategies. Politically committing practices were generally avoided before the KMT regime was formally established in October 1945.
After October 1945 tombstones combined features of KMT strategies, e.g. the Republican Calendar, but also features that have emerged under the Japanese ruling but have been started to be perceived as traditions that the new rulers would not object.

""Baseball was introduced in Taiwan at the turn of the twentieth century, when the island was ruled by the Japanese. The practice meets a particularly favorable echo owing much to the affinities between its formal properties and local conceptions of space, time and individual and collective action. It is also associated with representations of modernity associated with the Japanese period. After WWII, Taiwan came under the control of the withdrawn Chinese Nationalists. Baseball became the flagship of a State isolated on the international scene, but also the manufacture and the showcase of a Confucian moral order promoted by the government and closely related to the bodies of individuals and Nation.
Keywords : Taiwan. Baseball. Anthropology. Diffusion. Sport.""

When the ROC conducted in 1956 an ethnic census with the obvious political purpose to show that, as Minister HSU formulates it, “The Taiwanese are part of the Chinese nation ...” and “all the surnames of Taiwanese originated in the middle area of mainland China”, the Minister couldn't know that the census would actually question these claims. In fact, it is not uncommon to find in Taiwan's communities a peak of Indigenous surnames to be mirrored by a peak of the same surname in the local Han population. To understand the cause of this locally mirrored distribution of surnames across ethnicities, we explore the census of 1956 as a source on demographic processes that took place before 1959. Using the statistical technique of resampling, we model migration and acculturation to estimate the probability of these processes as cause for the observed surname distributions. To validate the outcomes of this simulation, we explore the mortuary practices of those families that regionally have been identified as having undergone acculturation.

"The Thai and Taiwanese states structure the flow of transnational contract labor migration to benefit goals of national economic development. Migrant-workers from the northeastern Thailand are produced at the intersection development policies and processes of Other-definition. Neoliberal populist policies induce participation in consumer markets as a primary mode of development, and as an expression of Thai nationalism. Growth pole policies directed at attracting foreign investment have served to introduce wage labor to rural northeasterners. However, these policies have failed to generate sustained development and long-term employment for rural populations, and have increased rural-urban and rural-overseas labor migration. Stereotypes of northeastern Lao ethnics are used to justify their exploitation in the export labor market through the extraction of massive fees by recruiters, brokers, employers and states.

The Taiwanese state also exploits migrant labor to upgrade its infrastructure and to externalize some costs of labor market transitions. The import labor regime legally codifies a segmented labor market along ethnic-national boundaries. These segments of labor, previously attended by marginalized aborigines, are devalued as menial. These transnational overlaps of ethnic subjugation are used as tools of labor discipline, and to devalue the labor of migrant-workers. This enables circuits of migration capital, based on the movement of migrant-worker bodies, to extract future surpluses from migrants, which are capitalized as formal debts and land mortgages. These transnational social practices blur distinctions between “local” and “global” economies."

Ask your librarian to be sure, but for most universities library e-copies grant unlimited subscriptions which means if your library purchases this book a whole class could check it out at once.

Examining Internet culture in the People’s Republic of China, Taiwan, Hong Kong, and the US, this book analyzes videos which entertain both English and Chinese-speaking viewers to gain a better understanding of cultural similarities and differences.

Each of the chapters in the volume studies streaming videos from YouTube and its Chinese counterparts, Todou and Youku, with the book using a combination of interpretative analysis of content, commentary, and ethnographic interviews. Employing a diverse range of examples, from Michael Jackson musical mash-ups of Cultural Revolution visuals, to short clips of Hitler ranting about twenty-first century issues with Chinese subtitles, this book goes on to explore the ways in which traditional beliefs regarding gender, romance, religion, and politics intersect. Looking at how these issues have changed over the years in response to new technologies and political economies, it also demonstrates how they engage in regional, transnational, and global dialogues.

Comparing and incorporating the production of videos with traditional media, such as television and cinema, Internet Video Culture in China will be useful to students and scholars of Internet and digital anthropology, as well as Cultural Studies and Chinese Studies more generally.

On 19 February 1951, a state-sponsored funeral took place in north Taipei in which a splendid cenotaph to commemorate the “five hundred martyrs of Taiyuan”—heroic individuals who died defending a distant city in northern China against the Chinese Communist encirclement—was revealed. In the four decades that followed, the Nationalist government on Taiwan built a commemorative cult and a pedagogic enterprise centering on these figures. Yet, the martyrs’ epic was a complete fiction, one used by Chiang
Kai-shek’s regime to erase the history of atrocities and mass displacement in the Chinese civil war. Following Taiwan’s democratization in the 1990s, the repressed traumas returned in popular narratives; this recovery tore the hidden wounds wide open. By examining the tale of the five hundred martyrs as both history and metaphor, this article illustrates the importance of political forces in both suppressing and shaping traumatic memories in Taiwan.

Contemporary impressions of Taiwan’s relations with Southeast Asia tend to focus on flows of labor, capital, tourism, and marriage. Countries like Vietnam, Indonesia, the Philippines, and Thailand carry the impression that they are the origins of cheap, sometimes easily exploitable, migrant labor for employers in Taiwan. Many people in Taiwan also see the former two countries as sources of brides for lower-income men. These same countries, along with Cambodia and, to a lesser degree, Malaysia, are locations where Taiwanese capital is invested in factories for low-cost labor, proximity to Taiwan and China, and the relative absence of political contentiousness for being Taiwanese. With the advent of cheap air travel, Taiwan and Southeast Asia also offer the middle class in these areas options for quick holiday getaways. These interactions and the condescension toward Southeast Asia that sometimes accompany them belie the rich history of interactions that Taiwan and Southeast Asia share.

http://www.nbr.org/research/activity.aspx?id=831

The Republic of China on Taiwan (Taiwan) successfully, and peacefully, transitioned from authoritarian one-party rule into a constitutional democracy in the early 1990s. Yet, due to the island's complex international status and fraught relationship with China, as well as a rather conservative government approach to post-authoritarian discourse on past human rights violations, there has been relatively little scholarly interest in Anglophone academia on Taiwanese transitional justice issues. This dearth of extant analysis is unfortunate since the study of Taiwan offers important insights into the impact of localized post-transition political dynamics on governmental responses to past human rights abuses. This Article seeks to deepen our understanding of East Asian transitional justice by examining the influence of post-democratization local conditions on the scope and language of transitional justice legislation during two phases of Taiwan's legislative history. The first period runs from the initial steps towards democratization in 1987 until 2016. During this time the Chinese Nationalist Party, that governed the former authoritarian regime, continued to dominate the Taiwanese government, and in particular, retained its majority in the Legislative Yuan. The second period runs from January 2016 to the present. During this second period, the Democratic Progressive Party managed to secure both the presidency and a legislative majority and introduce new legislation to expand the scope of transitional justice.

In this paper I will explore the description of the meeting and interference of different living and cultural systems in the mind of two great travelers: Roland Barthes and Marco Polo. I will analyze their different approach in writing about foreign communities and societies. I will focus on the methods throughout which Barthes and Marco Polo have decided to explain the social features of the societies they described and which features of parafiction are evident in the two of them and
the different effects they want to obtain with this tool.
From the analysis of their writings, I will create a connection between their image of the described societies and the concept of Imagined Communities by Anderson to find a definition of the concept of cultural kinship to describe the concept of nation
in Taiwan.
In the following chapter I will include a reflection of the relationship between Taiwan nowadays and its historical past, to see what has be “naturalized”, what has been deleted on purpose and how this is visible to a foreigner who lives and studies in the city. I will try to analyze the role of museums in the artificial process of creation of a sense of community using the concepts from Williams, Anderson, Cresswell and Baudrillard and I will include some reflections written during my stay in Taiwan to analyze a few examples of Taiwanese behaviors towards the concept of national community.

In recent years, scholars in (critical) applied linguistics have troubled long-standing attitudes regarding the privileged position held by the native-speaker in language learning. This chapter is rooted in and extends this body of scholarship. I consider attitudes about those individuals viewed as the preferred language models and teachers of English in Taiwan society, focusing on experiences and beliefs among present English majors and recent graduates in Taiwan. Rather than simply involving a native/non-native speaker dichotomy, this research suggests that socially-constructed race is pivotal in English teaching and learning in Taiwan and that people with a “foreigner face” are often exalted as preferred English language models and teachers as well as representatives of the “culture” of English. In this chapter I explore this social construction of the “foreigner” and how this construct articulates with personal experiences with English teaching and learning.

Introduced during the Japanese occupation (1895-1945), baseball in Taiwan is part of a martial education system and maintains a playing style similar to that practiced in Japan. It continues to be a special cultural link with the former colonial empire after the return of Taiwan to the bosom of China (1945). There is no question then to match with the settlers but to join the nationalist movement to modernize China. Baseball is incorporated into the physical culture of mass under the auspices of the authorities of the Kuomintang (KMT). Taiwan sees his baseball become the standard of a government in exile (1949) and a phantom state for international recognition after he was ousted United Nations (1971). Long continued to serve the state and mass education, taiwanese baseball became professional at the turn of the 1990s. Therefore, it is fully in the globalized sports system while retaining local characteristics that make it often difficult to access by players from the West. This example highlights the fundamental distinction between the adoption (or not) of the sports system and the various forms of reappropriation of a sporting culture in the diffusion of a sport.

Introduit durant l’occupation japonaise (1895-1945), le baseball de Taiwan s’inscrit dans un système éducatif martial et entretient un style de jeu proche de celui pratiqué au Japon. Il continue d’être un lien culturel privilégié avec l’ancien empire colonial après le retour de Taiwan dans le giron de la Chine (1945). Il n’est plus question alors de faire jeu égal avec les colons mais de s’associer au mouvement nationaliste de modernisation de la Chine. Le baseball est intégré à la culture physique de masse sous l’égide des autorités du Kuomintang (KMT). Taiwan voit son baseball devenir l’étendard d’un gouvernement en exil (1949) et d’un Etat fantôme en mal de reconnaissance internationale après son éviction des Nations Unies (1971). Longtemps maintenu au service de l’Etat et de l’éducation des masses, le baseball taiwanais se professionnalise au tournant des années 1990. Dès lors, il s’inscrit pleinement dans le système sportif globalisé tout en conservant des spécificités locales qui le rendent souvent difficile d’accès aux joueurs venus de l’Ouest. Cet exemple met en évidence la distinction fondamentale entre l’adoption (ou non) du système sportif et les différentes formes de réappropriation d’une culture sportive lors de la diffusion d’un sport.

In this paper we focus on the column-shaped tombstone as an obvious relict of Taiwan's colonial history under the Japanese. The column seems to have been introduced in Taiwan and Penghu by the Japanese themselves, for their own people or for Taiwanese who had died while serving the Japanese empire. This tombstone form is thus mostly found in the years of WWII, but even before the column developed in some regions into a local tradition, e.g. in Penghu, or into a family tradition, e.g. in Tainan. This tradition was traded even after KMT arrived and chased the traces of Japanese culture.

Coffee was first raised as a crop in Taiwan by the British in the late 1800s. For all intents and purposes, however, coffee culture was a Japanese import during the colonial era. The Japanese model for coffee houses was remarkably similar to elite hostess bars today. An examination of the physicality of coffee shops must therefore include issues of economic and masculine priviledge and sensuality.
In the mid-eighties McDonald’s, and then more recently, Japanese coffee shop chains as well as US based chains such as Starbucks, ushered in a new ethos that prioritized standardization, economic and gendered egalitarianism, and an intense concern with hygiene, including removing nicotine, one of caffeine’s main competitors from the environment. Coffee houses thereby transformed to well lit, safe, non-smoking environments that quickly displaced the more traditional Japanese forms.
This chapter addresses the multifaceted sensory perceptions of a bifurcated caffeinated culture in Taiwan. In it, I hope to demonstrate that on one level coffee culture demonstrates a profound difference between East and West approaches to the stimulant. Yet, perhaps more importantly, this is but one example of Western culture being imported to Taiwan through Meiji Japan. Distinctive categories of West and East, local and global, thereby reveal themselves to be conceptual categories rather than tangible entities as even overt symbols of the West such as coffee were ushered in through the Japanese lens of Western imaginary.

The presence of different religions and the freedom of people to navigate the religious space shows that religion in the Philippines is not a monolithic entity. This study validated three versions of the Centrality of Religiosity Scale (CRSi-7,-14, and-20) which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Philippine society. The sample (N = 514) was drawn from the young population of the country in an online survey. Descriptive statistics and Cronbach's alpha values were calculated for the five subscales (ideology, intellect, experience, private and public practice) of the Centrality of Religiosity Scale. The factor structure of the interreligious Centrality of Religiosity Scale was tested using confirmatory factor analysis. The results show that CRSi-7 denotes internal consistency while CRSi-14 and CRSi-20 indicate good internal consistency. Models of CRSi-7,-14, and-20 show a good global fit. Despite two models of the CRSi-2...

"In Taiwan, baseball is a national passion that the whole society can relate to. Appeared under Japanese rule, it was enrolled in the nationalist physical culture (tiyu) just after WWII and became, at the turn of the 1970s, the "national sport" (guoqiu) and the flagship of a State isolated on the international scene. It thus provides Taiwanese society with many symbols and references which the political elite cannot afford to ignore. Deeply involved with the education of moral values, its representations are used and claimed by the main existing political and ideological forces.
Keywords: Taiwan, baseball, historical representations, moral values, anthropology."

""本書の目的は、社会科学の視点から、初学者のための「台湾入門」を提供すると同時に、現代台湾社会の諸特徴に関する最新の歴史学的・社会科学的知見に基づき、１７世紀のオランダ統治時代以来の変化と対比しつつ、現代台湾社会の構造的特徴を明らかにすることである。

目次：
　第一章　「台湾」～名称、自然、地理～
　第二章　オランダ統治時代から清朝統治時代まで～二元・二層構造の誕生～
　第三章　日本植民統治の時代～二元・二層構造の確立と徹底～
　第四章　蔣介石政権の時代～二元・二層構造の持続～
　第五章　蔣經國政権から李登輝政権の時代～二元・二層構造の変容と溶解～
　第六章　政権交代の時代～多元・多層構造の誕生～
　参考書
　あとがき""

Heritage and Religion in East Asia examines the relationship between cultural heritage and religion in East Asia, a region which has been defined geographically and ethno-culturally to refer to the modern states of China, Taiwan, Korea and Japan. The editors argue that both ‘heritage’ and ‘religion’ are essentially Western terminologies which have been subjected to professional translation to form a hegemonic discourse in other regions of the world. This interpretation of ‘heritage’ and ‘religion’, which is premised on the Western separation of secular and sacred, serves as a starting point for understanding the translation and appropriation of these concepts in East Asia. Most of these case studies coalesce into an exploration of the heritagisation of religion through the lens of urbanisation, tourism, nationalism and the UNESCO intangible cultural heritage framework. Weaving through them is the key argument that this separation between religion and heritage, and that of sacred and secular, is often fluid and blurred, comprising multiple forms of sacredness and authenticity that play out in its own local contexts, as religious and heritage places are territorised, de-territorised and re-territorised over time.

Assister à une rencontre de baseball professionnel dans un stade taïwanais ne manquerait pas de surprendre le spectateur néophyte. Il y règne un brouhaha quasi permanent et assourdissant. Et quand la cacophonie des tambours, des trompettes et des cônes en plastique que les supporteurs tapent les uns contre les autres cesse d’un côté des tribunes, c’est pour mieux reprendre de l’autre. La langue qu’on y parle est un savant mélange de termes anglais, chinois, japonais, taïwanais, et d’autres encore, appartenant au jargon du baseball ou emprunté à la culture locale. Que signifie supporter une équipe de baseball professionnelle à Taïwan? D’où provient l’attrait et sur quoi se fonde l’engouement des Taïwanais pour ce sport? Quel est le sens de ce charivari et de ce charabia? Qui sont les spectateurs qui peuplent ces tribunes? Prennent-ils tous part, et de façon égale, à la production de cette ambiance singulière? Pour trouver des éléments de réponse à toutes ces interrogations, le mieux est peut-être encore de faire directement l’expérience d’une rencontre. Faute de mieux, il s’agira ici d’en faire la description la plus dense possible.

This article explores the role of legality in conceptions of state and society among bureaucrats in the Taipei, Taiwan city government. When administrators confront the global arena, the existence of law emblematizes modernity and the ability to participate in the international system. In interactions among administrators, law is laden with impossible ideals and fraught with assumptions of hypocrisy. In dealings with people outside the government, legality often signals the breakdown of other, more valuable social norms. Far from legitimating administrative action, legality itself is legitimated by reference to the same values as other social action: it is held up to an ideal of consensus and cultural coherence and judged by its ability to fulfill obligations and nurture relationships. Law does not hegemonically structure administrators’ conceptions of state and society. Rather, it defines one aspect of governance at the margins of legitimacy, dependent on justification through other ethical norms.

Introduction [to] "Gods of Taiwan: A Collector’s Account" (by) Neal Donnelly. Taipei, Taiwan: Artist Publishing. (Introductory essay in English & Chinese: pp. 6-11.)

    Statues of deities, such as those described and illustrated in this volume, are commonly used in public temples and private altars on Taiwan. Those of us who live in the Washington, D.C. area are fortunate in having nearby the private collection of Taiwanese religious artworks and artifacts assembled by Neal and Joan Donnelly, including the deity figures whose stories he recounts in this book.
    The Donnelly collection, which forms the basis of this book, is unmatched by any museum collection; and as this book attests, it forms a significant source of information on Taiwan's cultural heritage and religious life. Mr. Donnelly acquired these deity carvings between 1969 and 1981, while stationed on Taiwan as an American Foreign Service officer. Mr. Donnelly's collection of Taiwanese folk deity statues is  probably the largest of its kind in the United States, and among the largest in the world. Its presentation within this volume is especially important for the English-speaking audience, because most publications on this subject are in Chinese and inaccessible to many scholars and to the interested public. Both the collection and the presentation of it here are unique in that Mr. Donnelly, who was director of the United States Information Service (USIS) in Taipei, extensively interviewed the carvers and those who used the statues. These records of the provenance of each item, and the information told to the collector in each case, form an invaluable first-hand record summarized here for the first time in Mr. Donnelly's book. The collector has researched each of the deities through interviews with worshippers and priests on Taiwan during the years he was stationed there. Donnelly's account is built up around a collection of material objects (informed by the collector's experience of events and places where the objects were used, and his subsequent library research).

This paper tackles the question of the rise and the use of the
tánghào, a mythological placename, on Taiwan’s tombstones. This type of placename started to be used during the Japanese colonisation of Taiwan (1895–1945) and replaced placenames, that referred to regions where migration to Taiwan had started generations ago. The questions raised by the tánghào concern its function and meaning in a constantly renegotiated and redefined society. Why was a mythological placename adopted and how could this placename survive changes in regimes and burial practices? The framework we adopt for our analysis is that of Digital Anthropology (DA), using an archive of approximately 35.000 digitised tombstones plus digitised segments of statal discourse. The first puzzle parts of this investigation hint to an extremely diversified, non-orchestrated onset of the new practice. Later, the tánghào was instrumented for nationalist ROC ideologies and fully implemented into burial practices by new professionals, who sell the tánghào as the “right way to do”. The involvement of the ROC state in this propagation of the tánghào can be traced back through character

祖先在漢人文化裡占有很重要的位置，幾乎每一個家庭都有祭拜自己祖先的習俗。以前研究人類宗教的人類學家，都研究一般民間宗教信徒，本研究將以天主教徒為主。什麼研究對象僅限於天主教範圍之內？因為從過去到現在，在中國天主教歷史當中，這個現象成為教會最大的爭論題目。即使到現在雖然“敬祖”這種禮儀已被天主教會准許了，但是這方面的爭論還持續著。Freedman(1958)，許烺光 (Hsu 1967)以來，人類學家對漢人祭拜的研究，一直綿延不斷。在台灣，過去數十年來的研究，譬如Ahern (1973)，Wolf (1974)，Harrel (1974)，李亦園 (1976)，王崧興 (1976)，等之學者的研究（詳看參考書目），已使我們對漢人祖先祭拜的現象，祖先祭拜與風水，分家，親屬的關係有了非常清楚的瞭解。研究要分析的田野地區是在台北市萬華區大理街175巷2號，「大理街復活堂」。這座教堂有一百位教友左右，本堂神父是來自於比利時的聖母聖心會（C.I.C.M. Congregation of Immaculate Heart of Mary)。主教會之內也有不少的禮儀關於祖先祭敬，我簡短的來提出一些：先教友在彌撒中，要為自己的祖先及一切亡者祈禱。在彌撒經文中祈禱說：「求你也垂念所有的祖先和去世的人，使他們享見你光輝的聖容」（感恩經第二式）。外在每年11月，煉靈月中，特別為亡者祈禱：「使他們分享基督的勝利，也能早登天鄉，仰瞻造生救世的真主，永享無窮的福樂」。恩已亡日及清明掃幕節，在教會公墓都特別追恩亡者，教友可以為已故親友之意向奉獻感恩祭。春節，堂區感恩禮之後皆有祭敬祖先的儀式，表達飲水恩源、緬懷先祖得孝恩。不少堂區教友也樂於將祖先姓名登錄在聖堂內的共同牌位上，並嵌上遺像，便於主日進堂祈禱時追念他們。上述所提到以前研究漢人宗教的人類學家已使我們對漢人祖先祭拜的現象，祖先祭拜與風水，分家，親屬的關係有了非常清楚的瞭解。而前輩人類學家的研究，都是建主在研究一般漢人民間宗教的信徒之上，本人將研究台灣的天主教徒，來瞭解受到國外宗教影響的漢人，如何面對祖先祭拜。此，本研究計畫期望能為深入瞭解祖先祭拜的現象提供新的貢獻。主教祖先祭拜的現象已被廣泛地討論與研究，但是大部分的研究者只是去瞭解神學或禮儀方面的問題。反之，本人的目標並不是解決神學或禮儀方面的問題，而是透過一個象徵人類學的研究方式去瞭...

This article explores how the Public Television Service (PTS) of the Republic of China-Taiwan, born in 1998, has contributed to promoting the Taiwanese identity through documentaries, by conveying cultural issues in a way that could be shared by the majority of the population, independently of political opinion. Among the main cultural aspects, PTS gave particular attention to respect for other ethnic groups, ecology, traditions, and religion. The first part of the study begins with a summary of the social and political background surrounding the birth of PTS-after the first free elections of 1996-including the development of the two main political parties, their proposals about the relationship with mainland China, and how that feeling has shifted towards a more cultural dimension. The second part includes a thematic analysis (content-discourse analysis with qualitative methodology) of a selection of six awarded documentaries aired around October 2011 (and later), in the year that marked the 100th anniversary of the foundation of the Republic of China, and constituted a crucial moment to relaunch the Taiwanese identity.

This study validated three versions of the Centrality of Religiosity Scale (CRSi-7, -14, and -20), which propose an adequate assessment tool for the diversity of religious belief systems co-existing in Taiwan’s society. The sample (N = 331) was drawn from the selected undergraduate university students of the country. Descriptive statistics and Cronbach’s alpha values were calculated for the five subscales (ideology, intellect, experience, private and public practice) of the Centrality of Religiosity Scale. The factor structure of the interreligious Centrality of Religiosity Scale was tested using confirmatory factor analysis. The current study utilized the CRSi-14 model 3 as the basis for later analysis. All items have loaded significantly in the different subscales with internal consistency within the acceptable values. Findings show that the selected Taiwanese youth are religious.

Taiwan’s importance in Austronesian studies arises from not only the great diversity of its indigenous peoples and cultures, but also its archaeological information crucial to the understanding of pre-historical migration patterns and cultural changes in the Pacific regions. This new master’s program seeks to promote and enhance the study of indigenous peoples in Taiwan within the greater context of Austronesia across Southeast Asia and Oceania with coursework and research reflecting this broad socio-linguistic area of study. This program intends to consolidate Austronesian studies as one of the foci of area studies in the Institute of Anthropology, as well as to offer an English-taught program that will attract non-Mandarin speakers to pursue their studies. The program is the first of its kind in the region and it will offer students a broad understanding of Austronesian Studies in general and deeper knowledge of Taiwan’s indigenous peoples and cultures in particular from anthropological perspectives. Students will be able to acquire the ability to conduct independent research and fieldwork which are essential for personal learning and professional development.

In Chinese culture the concept of the household is deeply linked with concepts such as ancestors’ worship, kinship, inheritance, division of the home, etc. Inside the complex Chinese cosmology, all these concepts continually influence each other. The domestic architecture in particular reflects beliefs about the supernatural as well as the need for shelter against both the cold, damp winters and hot, humid summers. On the other hand, the domestic architecture could be considered as a way to
show and maintain the identity of the inhabitants of the house.

Tao (達悟 oder Yami雅美) ist der Name einer der sechzehn anerkannten indi-genen Volksgruppen in Taiwan. Sie leben auf der Orchideeninsel (蘭嶼) süd-östlich der taiwanesischen Hauptinsel. Ihre Sprache gehört zur austronesischen Sprachfamilie und wird oral tradiert. Somit steht das Singen bei den älteren Generationen der Tao im Zentrum der Überlieferung. Durch das Singen wird nicht nur die Kenntnis und Kategorisierung von Sitten und Bräuchen, Weltanschauungen, sozialer Kritik, und Geschichte weitergegeben, sondern auch ein nachhaltiger Umgang mit der Natur und ihren Ressourcen eingeprägt. Darüber hinaus gibt es viele Tabus, die regeln, wer was wann und wo singen darf. Im diesem Artikel werden ausgewählte Phänomenen in der tra-ditionellen Singpraxis der Tao und deren Bezug zu den Tabus, beziehungsweise die Rolle der traditionellen Musik mit dem Erlernen des Wissens über Tabus, thematisiert und diskutiert .

Court cases of betting-related match fixing regularly affect Taiwanese professional baseball league since the mid-1990s. They involve a large number of players and coaches, local politicians and members of the police. The act of cheating is a breach of the social contract between the professional players to their supporters. These players are usually designated by the emblematic animal of the club to which is attached the epithet "black" which emphasizes the negative perception of these acts and implicitly linking them to criminal organizations that control gambling. Corrupt practices are embedded in extensive networks in which players fit. Players are thus engaged between several areas of social obligations and under the threat of a lifetime ban from the league. An analysis of betting-related match fixing allows to understand how moral values shape the practice of baseball in Taiwan and how they are negociated.

Des affaires judiciaires de matchs truqués liés aux paris touchent régulièrement la ligue taïwanaise de baseball professionnel depuis le milieu des années 1990. Elles impliquent chaque fois un grand nombre de joueurs et d’entraîneurs, des personnalités politiques locales et des membres de la police. L’acte de tricherie constitue une rupture du contrat moral qui lie les joueurs professionnels à leurs supporters. Ces joueurs sont le plus souvent désignés par l’animal emblématique de leur club auquel est attachée l’épithète « noir » qui souligne la perception négative de ces agissements et les relient implicitement aux organisations criminelles qui contrôlent le milieu des paris. Ces pratiques de corruption sont imbriquées aux réseaux étendus d’interconnaissance dans lesquels les joueurs s’inscrivent. Ces derniers se trouvent ainsi pris entre plusieurs espaces d’obligations sociales et sous la menace d’une radiation à vie de la ligue. Une analyse des matchs truqués relatifs aux paris permet dʼappréhender comment les valeurs morales structurent la pratique du baseball à Taïwan et la façon dont elles sont négociées.

In this paper I would like to contribute to the anthropological discourse about the so-called “agent” in one hand, and on the other to contribute to the discussion on “cultural contact” – specifically the one between Christian faith and local culture in Taiwan.

The paper aims to discuss the role that visual anthropology and subaltern cultural medias play among the considered indigenous peoples in the Chinese speaking world, and particularly in the four cross-Strait territories of China, Taiwan, Hong Kong and Macao. This paper suggests a semantic and historic analysis of the terms of indigenous, while retracing the arrival of these western concepts in Greater China as well as the manipulations and translations along history which are subjects of the present research. The western discipline of visual anthropology, together with cultural medias find their equivalences in these Chinese speaking territories, and are used for multiple purposes, which are not always clear. An analysis of their presence and use in these four territories by their respective administrations or by the indigenous themselves may allow us also to have a more precise understanding of the ties that each of these governments maintains with its constitutionally and potentially indigenous peoples. Finally, it will be stressed the fact that the reappropriated western labeling of the indigenous may not necessarily work in the specific theoretical context of the Chinese speaking world while attention should be paid to potentially subaltern groups in individual cases.

 General Information: https://intlphd.stpi.narl.org.tw/  Job description: https://intlphd.stpi.narl.org.tw/jobs?code=22  Info about CWAIP: http://cwaip.site.nthu.edu.tw/index.php?Lang=zh-tw  CENTER FOR WORLD AUSTRONESIA AND INDIGENOUS PEOPLES The Center for World Austronesia and Indigenous Peoples (CWAIP) at NTHU was established at the end of 2016 and has achieved its initial goal in setting up an undergraduate interdisciplinary minor program on Austronesian Studies. The next stage is to set up an English MA program on Austronesian Studies, the first of its kind in the region. Through the research and teaching programs, we aim to strengthen the collaboration with international communities to contribute to the knowledge in the field. Research and teaching have been the main focus of The Center for World Austronesia and Indigenous Peoples (CWAIP) since its inception. The research goal is to tackle the common and urgent concerns in the region by bringing together experts in the comparative Austronesian studies; for example, CWAIP held an international conference (2016) on Hierarchy and Egalitarianism in Austronesia/ Oceania which resulted in a special issue on the topic in Anthropological Forum in 2019. Emergent issues such as endangered language revival are among the conference themes the Center has supported which bring together experts and practitioners to solve pressing social problems. The proposed English MA program on Austronesian Studies aims to consolidate the current strength of the faculty in order to increase the influence of NTHU in this area of research and to connect the research on Austronesian Taiwan to the wider Austronesian (and indigenous) world. We will organize international conferences every 2-3 years, annual workshops on teaching and research, and regular lecture series to foster the research networks. The planned research themes include the following: colonial history and ethnic relations, religious conversion, moral economy in the neoliberal era, leadership and social change, legal tradition and customary law, migration and urbanization, literature and society, culture and rights, indigenous citizenship and transitional justice etc.