In recent years, the pro-unification media and various members of the opposition camp have often criticized the "Taiwan First" ideology as advocating "isolationism." Some members of the business community also say that the emphasis on "nativism" is not only causing international isolation but is also driving away investments in Taiwan.
But, the reality is Taiwan not only is not practicing isolationism, but is in fact a major export country. This is something that business knows best. One wonders what is the basis of accusing isolationism? A logical conclusion is that they probably have mistaken "nativism" for "isolationism." So, it must be made clear why "nativism" does not entail isolationism.
"Nativism" is not a unique to Taiwan. Any country with a long-standing culture and independent sense of national sovereignty will naturally have a "nativist consciousness." Especially, at a time when globalization is storming the entire world, any country that wishes to preserve its culturally autonomy necessarily pursues"nativism," so as to distinguish the local culture from the global culture.
Take Germany for example. In the early to mid 20th century, Germany was well-known for its cultural dominance. It not only had unique cultural styles, but was a leader in technological progress. But, after World War II, Germans began to feel an inferiority complex. Facing the dominating culture of the US, perhaps they can not help but identify with it. As a result, the most Americanized country in the post-war era was West Germany before German reunification. However, with the arrival of the 21st century, Germans began to realize that if they do not promote "nativism," Germany would soon lose its unique culture, and become completely colonized by the American culture. The "nativism" campaign of Germany does not advocate isolation from other countries. Nor does it seek to inflate a sense of superiority on the part of the Germans. The only hope is not to lose the self-identity of the country and drown in the tidal wave of globalization.
In Taiwan, before the lifting of martial law, the major cultural clashes came mostly as a result of US and Japanese infusions. In particular, the pop culture of these two countries permeated people's lives. In fact, the moral values of the US and Japan, especially the former, incurred on those of Taiwan and the world.
After martial law was lifted, it goes without the saying that the influence of these two countries remained. However, another culture began to influence the way people thought and lived their lives in Taiwan.
That is of course the Chinese culture on the other side of the Strait. After China came under communist rule in 1949, the country practiced 30 years of genuine isolationism. The Han people in Taiwan were lucky enough to be able to absorb foreign cultures.
As a result, a unique "Taiwanese culture" formed independent from the Chinese culture. If anyone asked what is the substantive contents of "Taiwanese culture," the following answers can be given:
First, Taiwanese culture co-exists with global culture, and the two overlap in some respects and diverge in others.
Second, components of Taiwanese culture are a legacy of the coastal Min-nan (
Third, in a time of globalization, while the local popular culture of Taiwan may be helpless to the attack, the elite native culture is still very capable of keeping a cool head, rather than blindly following the crowd. In fact, the "nativism" so highly hailed by the Taiwanese intellectuals derives from deep self-examination.
Fourth, the Taiwanese capitalists and export-oriented industrial developments of the country have long given Taiwan a significant presence in world markets. Various industries in Taiwan have become part of the world business community, and made important links that have facilitated globalization. As these exceptional businessmen compete, they have not abandoned their "nativism." The way they live their lives, their values, and their concerns reflect "nativism." Interestingly enough, they all have English names, yet in private they still refer to each other by their Taiwanese nickname.
Fifth, family enterprises are an important blood line of Taiwan's society. These family enterprises and the patriarchal model of running these enterprises have become characteristics of Taiwan's business community. This is different from the Euro-American models. In China, since 1949 the traditional family structure has been completely demolished by the communist regime. Family is an important element of Taiwanese-style capitalism. It contributes to the stability, loyalty and the momentum to excel in business enterprises.
Sixth, the industrialization of Taiwan has been accompanied by not only the massive improvement on the materialistic aspects of life, but also progress in the spiritual aspects. The most glaring example is the pivotal role played by religious institutions in Taiwan's society, making them the biggest social welfare providers outside of the government. The most notorious examples include Tzu Chi (
Based on the above, one can see that the "nativism" of Taiwan is open, diversified, evolving and based on the caring hearts of the people. It is not self-enclosed. It is in fact very modernized. The essence of the "nativism" being emphasized here is humanism. This culture based on humanism is like a big tree with deep roots and thick leaves. Plainly put, it is deeply rooted in Taiwan, yet not without a world vision. The Taiwanese culture has evolved into something unique that is neither Chinese nor American.
It must be conceded that Taiwan's "nativism" does more or less contain elements of resentment toward China. Since the two cultures have the same roots, it seems wrong to feel resentment toward China. But, the evolution of history has given Taiwanese no choice. After more than a 50 years of living under communist rule, China had bid goodbye to traditional culture, and it has barely began to modernize. Their culture is therefore very different from the Taiwanese culture.
An even greater contributing factor to Taiwanese resentment toward China is 50 years of military build-up designed to invade Taiwan. "Liberating Taiwan" has never ceased being their ultimate goal.
It is hard to not notice the growing number missiles targeting Taiwan, and all the capital flowing toward China. It is equally difficult to not be alarmed about the ongoing China fever.
Successful members of the business community belong to the social elite. Their words and actions all have enormous impact on the society as a whole. If the only thing on their minds is to hop onto the bandwagon to "go west," one can say is that they are selfish and greedy. If they equate "nativism" with "isolationism," then one can not help but stand up to accuse them of ignorance about the true meaning of the two terms, as well as condemn them for labeling the government's management of west-bound capital as evidence of inadequate policy. Frankly speaking, one can not help but feel bewildered about why some successful people in the Taiwanese business community would say such things.
Chinese Nationalist Party (KMT) caucus whip Fu Kun-chi (傅?萁) has caused havoc with his attempts to overturn the democratic and constitutional order in the legislature. If we look at this devolution from the context of a transition to democracy from authoritarianism in a culturally Chinese sense — that of zhonghua (中華) — then we are playing witness to a servile spirit from a millennia-old form of totalitarianism that is intent on damaging the nation’s hard-won democracy. This servile spirit is ingrained in Chinese culture. About a century ago, Chinese satirist and author Lu Xun (魯迅) saw through the servile nature of
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