Notes
Notes Introduction 1. See Baogang He and Yingjie Guo (2000) for the Chinese government-sponsored patriotism in the post-June 4 China. 2. See Wang Fu-chang 2001:76 for more discussion on this issue between ethnic groups. 3. See also Zheng Yongnian 2001a:29-30. Gellner (1983:138) thinks of nationalism as a very distinctive species of patriotism,” based on cultural homogeneity, groups striving to keep a literate culture going, and anonymous, fluid, mobile, and unmediated populations. So he equates nationalism with patriotism. I agree with him, but I am also saying that patriotism is derived from nationalism, although as to feelings and ideology it is not always clear which comes first. 4. Lieven (2002) laments that by invading Iraq, the US has lost a chance to lead the rest of the world by example in responsibility, in geopolitical restraint, and in “a decent respect to the opinion of mankind,” as the US Declaration of Independence has it. “What we see now is the tragedy of a great country, with noble impulses, successful institutions, magnificent historical achievements and immense energies, which has become a menace to itself and to mankind.” The new government that came to power in 2009, though, is expected by many to help the US rejoin the world after eight years of self-imposed exile and become a true leader of the world again (see Kristof 2008). We are already seeing many successes on President Obama’s part now. Chapter 1 1. Calhoun (1997) lists ten features of a nation, including population and/or territorial boundaries, indivisibility, sovereignty, legitimacy, popular participation in collective affairs, direct membership, culture, temporal depth, common descent, and special historical or even sacred relations to a certain territory. It is the preponderance of them that makes a nation. 2. Regarding Taiwanese names, I have made an effort to spell them the way they have been spelled in the English literature. But in case I have not found them, I will use pinyin, but with a hyphen in the first name if there are two Chinese characters there in order to distinguish them from mainland Chinese names, where there is usually no hyphen in the first name. 3. See Smith (1995:104-5) for a brief summary of the various characteristics of the national state, including political, historical, and sociological variations. 4. Chen Qi (2001) describes the education in nationalism, though called patriotism, in high school history classes in China from 1949 to 1999. The Chinese nation is considered as one composed of multiple ethnicities. The textbooks emphasize how different ethnicities have learned technologies from each other over the long history in China, and are culturally intertwined. For example, Qu Yuan (340?-278? B.C.), one of the greatest Chinese poets, was from a minority. The textbooks also call on teachers to avoid using Yue Fei’s poem on killing minorities or other terms that hurt the feelings of minorities (p. 353-4). We will come back to the Yue Fei issue in chapter 4 when we further discuss Chinese nationalism. 5. I-chou Liu (2003) was surprised when some Uyghurs said to him that they were Chinese. So this is not entirely impossible. 6. For more discussions on the various aspects of national identity in Taiwan, see also Chang Yachung 2000:130; Jiang Yi-huah 1998:5-24; 2001; Lin Chia-lung 2001; Shih Cheng-feng 2003:151-58; Wang Horng-luen 2001. 7. Some scholars believe that nationalism, and some form of nation-states, long existed and came into being with religious intolerance in the 1500s, while others think that it came along with the American and French Revolutions, when public celebration of the Fatherland, the creation of national anthems, and the devotion to the flag all arose. I’d say that these are simply different stages of the development of nationalism. In addition, nationalism first developed as democracy (see Greenfeld 2000:11; Smith 1998:17; Stille 2003). Taiwanese nationalism developed in the 1970s as a democracy movement as well (see Chang Mau-kuei 1993:148; 1994:115; 2003; Wang Fu-chang 1996). 8. By the “Mandarin speaking groups,” I refer to what are often called wai sheng ren（外 省人） , or people from other provinces of the mainland, that is, the first, second, or third generations of people who came with the KMT to Taiwan around 1949. But the term wai sheng ren is inappropriate, since it views such people as the “other,” as the word wai means, and it is misleading...
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