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<item rdf:about="https://muse.jhu.edu/article/758245">
  <title>Martyrs of Development: Taiwanese Agrarian Development and the Republic of Vietnam, 1959–1975</title>
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    On November 13, 1963, Taiwanese rice technician Zhang Dusheng (&amp;#x5F35;&amp;#x7BE4;&amp;#x751F;, Chang Tusun) was in a jeep returning to Saigon after visiting a rice experiment station approximately 70 kilometers (43.5 miles) outside the city, when his convoy was ambushed by Vietnamese communist forces and he was killed by gunfire.1 In the subsequent months, Zhang was made into a martyr, not of war but, rather, of development. Cheng Hsin Daily News (Zhengxin xinwenbao &amp;#x5FB5;&amp;#x4FE1;&amp;#x65B0;&amp;#x805E;&amp;#x5831;, later renamed China Times [Zhongguo shibao &amp;#x4E2D;&amp;#x570B;&amp;#x6642;&amp;#x5831;]), a pro-government and pro-Guomindang (Nationalist Party, or GMD) newspaper in Taiwan, wrote that Zhang was &amp;#x22;one of the many technical experts who are away from their homes to help foreign nations, as under-developed as or 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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<item rdf:about="https://muse.jhu.edu/article/758246">
  <title>Taiwan's Intersectional Cosmopolitanism: Local Women in Their Communities</title>
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    Over the course of hundreds of structured life-history interviews with rural women&amp;#x2014;mostly elderly women&amp;#x2014;in Taiwan and the People&amp;#39;s Republic of China during the past thirty years, I have found, not only that women over the past century have routinely made substantial economic contributions to their families, both natal and marital; not only that these contributions are routinely undervalued in household-level social crediting; but also that there is a qualitative difference between Taiwan and China in whether social credit is conferred at all. Taiwanese women&amp;#39;s contributions might often be credited at less than their actual value, but they were never unspeakable in the way that I often found Chinese women&amp;#39;s 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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  <title>Examining Cultural Discourses in Taiwanese Gender and Sexual Minority/Tongzhi Family-of-Origin Relationships</title>
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    &amp;#x22;Just be normal; be like everyone else; just don&amp;#39;t be different. Is that so hard?&amp;#x22;&amp;#x22;Love is overrated. Find a man who&amp;#39;s got money and is guai [&amp;#x4E56;, wellbehaved, upright] and marry him, because when you get old, even if there were love, love would die, but financial security will remain.&amp;#x22;&amp;#x22;I must show my true self to my family; otherwise, my life is just a lie.&amp;#x22;&amp;#x22;If my parents really love me, they will accept me regardless of my sexuality.&amp;#x22;Taken from interviews with Taiwanese LGBTQ+/tongzhi &amp;#x540C;&amp;#x5FD7;1 and Taiwanese parents with LGBT+/tongzhi offspring, these quotes provide a glimpse of the expectations behind LGBT+/tongzhi family relational work&amp;#x2014;what parents want from their children, and what children want from their parents. 
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<item rdf:about="https://muse.jhu.edu/article/758248">
  <title>The Mischievous, the Naughty, and the Violent in a Taiwanese Village: Peer Aggression Narratives in Arthur P. Wolf's "Child Interview" (1959)</title>
  <link>https://muse.jhu.edu/article/758248</link>
  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    On June 15, 1958, Arthur P. Wolf (hereafter, APW), then an anthropology graduate student from Cornell University, arrived at a village south of Taipei, Taiwan, for his dissertation fieldwork. His wife Margery Wolf soon joined him there. More than half a century later, the eminent anthropologist documented the forever-fresh memory of the village and its children in the opening chapter of a draft of his final book just a few months before he passed away:In 1958 Lower Ch&amp;#39;i-chou1 was home to thirty-four families with a total membership of 567 persons.2 They occupied twenty-three houses strung out along the west bank of the Ta-k&amp;#39;e-ken River in the midst of banyan and bamboo. With the river in back and flooded paddy 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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<item rdf:about="https://muse.jhu.edu/article/758249">
  <title>Youth and Political Music in Taiwan: Resignifying the Nation at Inland Rock and Tshingsan Fest</title>
  <link>https://muse.jhu.edu/article/758249</link>
  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    Scholars writing about the politics of Taiwan have tended to focus on relations and electoral trends across the Taiwan Strait. The 2000, 2008, and 2016 elections of Democratic Progressive Party (DPP) and Kuomintang (KMT) governments were lauded as milestones in Taiwan&amp;#39;s successful democratization, confirming the transition away from authoritarian rule and reinforcing an ideological contrast to the People&amp;#39;s Republic of China (PRC). In 2014, the Sunflower Student movement and the election of independent candidate Ko Wen-je &amp;#x67EF;&amp;#x6587;&amp;#x54F2; as the mayor of Taipei also captured headlines, with observers citing evidence indicative of a major turning point in Taiwan&amp;#39;s politics. In this new democratic Taiwan, the KMT can lose 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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<item rdf:about="https://muse.jhu.edu/article/758250">
  <title>Making Southeast Asian Migrant Workers Visible in Taiwanese Cinema: Pinoy Sunday and Ye-Zai</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    In 2010,1 when Malay director Ho Wi Ding was seeking to release his film Pinoy Sunday (Taibei Xingqitian &amp;#x53F0;&amp;#x5317;&amp;#x661F;&amp;#x671F;&amp;#x5929;) in Taiwan, one theater manager rejected his proposal out of concern that if the film was released there, many Filipino migrant workers would gather in front of the theater and negatively affect business. This was not an isolated case as several other theaters expressed similar concerns. Even though Pinoy Sunday was released in very few theaters, it earned more than one million New Taiwan Dollars (NTD), a relatively strong showing at the Taiwanese box office (Taiwan Film Institute 2011, 62). This anecdote points to the complicated attitudes reflecting multidimensional social and cultural relationships in 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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<item rdf:about="https://muse.jhu.edu/article/758251">
  <title>Imagining the New Socialist Child: The Cultural Afterlife of the Child Martyr Wang Erxiao</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    In 2015, a children&amp;#39;s play called Red Tassel (Hongying &amp;#x7D05;&amp;#x7E93;) was performed to commemorate the seventieth anniversary of the end of the War of Resistance against Japan (1937&amp;#x2013;1945). Red Tassel retells the famous and, in all likelihood, apocryphal story of the young martyr Wang Erxiao &amp;#x738B;&amp;#x4E8C;&amp;#x5C0F;, a thirteen-year-old cowherd who sacrificed his life in 1942 to protect his fellow villagers and Communist troops from marauding Japanese soldiers (figure 1).1 The adaptation of this &amp;#x22;red classic&amp;#x22; tale into a children&amp;#39;s play was aimed at using the memory of persecution and heroism to instill a sense of patriotic duty in the younger generation who have grown up in the postrevolutionary present. In the words of the play&amp;#39;s director, Liao 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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<item rdf:about="https://muse.jhu.edu/article/758252">
  <title>Distancing All Around: Post-Ming China Realpolitik in Seventeenth-Century Korea</title>
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  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    Since the rise of China&amp;#39;s Yuan dynasty (1271&amp;#x2013;1368), the maritime and overland proximity of the imperial capital Peking to the Liaodong and Korean peninsulas paved the way for a new paradigm of international relations in continental East Asia (Robinson 2009, 15&amp;#x2013;60). For whoever conquered Peking and North China, the defense of this imperial city was directly linked to the security of Chos&amp;#x14F;n proper. This adjacency fashioned an immediate &amp;#x22;lips and teeth&amp;#x22; relationship between Ming China (1368&amp;#x2013;1644) and Chos&amp;#x14F;n Korea (1392&amp;#x2013;1910) during the seventeenth century. Under Ming hegemony in the fifteenth century, the Chos&amp;#x14F;n court kept its eyes on the moves of the Manchus and Mongols, whose alliance might be both a pivotal 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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  <dc:title>Distancing All Around: Post-Ming China Realpolitik in Seventeenth-Century Korea</dc:title>
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  <dcterms:issued>2020-06-23</dcterms:issued>
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<item rdf:about="https://muse.jhu.edu/article/758253">
  <title>Grounding History in Cheju Islanders' Travel Literature</title>
  <link>https://muse.jhu.edu/article/758253</link>
  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    At the opening of his 2015 &amp;#x22;Iho T&amp;#39;e-u&amp;#x22; exhibition, which focused on the remaining community of chamsubu (K. haeny&amp;#x14F;, women divers) in the coastal district of Iho-tong, photographer Kwon Choul (Kw&amp;#x14F;n Ch&amp;#39;&amp;#x14F;l) discussed a paradox in South Korean perceptions of Cheju.1 Kwon noted that although many people come to Cheju for short trips, they often leave without learning anything at all. Kwon&amp;#39;s remarks may seem like an odd charge. An online search in Korean, Chinese, Japanese, and English of &amp;#x22;Cheju&amp;#x22; or &amp;#x22;Jeju&amp;#x22; (the now standard Revised Romanization) results in a pastiche of travel blogs, cafe reviews, selfies, YouTube videos, and social media bildungsroman.2 Kwon&amp;#39;s point hit on a persistent contradiction in Cheju 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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  <dcterms:issued>2020-06-23</dcterms:issued>
  <dcterms:created>2020</dcterms:created>
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<item rdf:about="https://muse.jhu.edu/article/758254">
  <title>Introduction</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    From an island embedded in early modern trade networks through its interactions with colonial and imperial powers, and as a site for development and democracy, Taiwan has been shaped by its global connections and in turn has changed the world. Understanding Taiwan within a global context reveals not just how Taiwan&amp;#39;s history, society, and culture have unfolded but also how Taiwan has played a crucial role in transnational processes as a site of global knowledge production.Although Taiwan is an island, physically separated from other land-masses by seas on all sides, its societal and cultural formations have been undeniably shaped by interactions unhindered by those physical limitations. According to &amp;#x22;Out of Taiwan&amp;#x22; 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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  <dcterms:issued>2020-06-23</dcterms:issued>
  <dcterms:created>2020</dcterms:created>
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<item rdf:about="https://muse.jhu.edu/article/758255">
  <title>The Portraits of a Heroine: Huang Bamei and the Politics of Wartime History in China and Taiwan, 1930–1960</title>
  <link>https://muse.jhu.edu/article/758255</link>
  <description>
    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    On December 13, 2014, China observed its first national day of remembrance to mark the seventy-seventh anniversary of the Nanjing Massacre of 1937. Media representatives and officials flooded into Nanjing to attend the ceremony. In Shanghai, the &amp;#x22;Stalingrad on the Yangtze&amp;#x22; that had fended off Japan&amp;#39;s invasion before the massacre, a ceremony was held at Jinshanwei Battle Memorial Park, where the new &amp;#x22;Jinshanwei Resistance War Historical Archives&amp;#x22; displayed an exhibit of locally renowned figures who participated in the war. One such figure was Huang Bamei &amp;#x9EC3;&amp;#x516B;&amp;#x59B9; (1906&amp;#x2013;1982), a woman famous during the Second Sino-Japanese War (1937&amp;#x2013;1945). Many visitors might have been unaware of Huang Bamei&amp;#39;s wartime history, but a 
    ... &#x3C;a href="https://muse.jhu.edu/article/758256"&#x3E;Read More&#x3C;/a&#x3E;
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  <dc:title>The Portraits of a Heroine: Huang Bamei and the Politics of Wartime History in China and Taiwan, 1930–1960</dc:title>
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  <title>Horai Rice in the Making of Japanese Colonial Taiwan</title>
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    &#x3C;p&#x3E;&#x3C;/p&#x3E;
    The average yield of rice given for Taiwan is 13 koku per hectare&amp;#x2026;. At the time of annexation the average yield was only 6 koku per hectare.Nemesio B. Mendiola, a plant breeder with the Department of Agriculture of the Philippines, visited Taiwan in 1944 to observe the noteworthy accomplishments in rice cultivation science and technology on Japan&amp;#39;s island colony. This article presents the way colonial ideology in Taiwan was shaped by the perceived power of scientific research witnessed by Mendiola and other observers from further afield. The focus of this article is the work of Eikichi Iso, a Japanese plant breeder active in Taiwan from 1912 until the 1950s, after the Republic of China took control of Taiwan. He 
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