At a campaign rally last Sunday presidential advisor Alice King (
The white sun and blue background motif was a logo adopted by Sun Yat-sen's (
So let it be clear, the flag the ROC uses is not a sacred symbol of the Chinese revolution -- and of course we might argue what the revolution itself has to do with Taiwan, at that time a Japanese colony -- it is a sacred symbol of the KMT. Is it fitting to have such a symbol in a democracy? Imagine if the US Republicans sought to replace the Stars and Stripes with a large elephant in a red white and blue background. It seems laughable; actually it's contempt-ible, and it is the reality of Taiwan's so-called national symbol. Actually the message of the current flag is quite clear, and that is that the ROC was meant to be a one-party state, ruled forever by the Leninist KMT. How in these democratic days can anyone countenance such a thing?
Of course the ROC flag is one of the world's more unusual -- in that it is rarely allowed to be flown outside of the ROC. Such is Taiwan's international isolation that all it usually gets to show is the equally ridiculous plum-blossom flag, which is also, incidentally, adorned with the repulsive KMT symbol.
If the flag wasn't bad enough the national anthem is even more of a disgrace. One gags on the first line: "The Three Principles of the People is the goal of our party." Of course it's not surprising that the anthem sounds like a KMT party song; it is is a KMT party song, adopted as such in 1928.
The assumption behind the flag and anthem, as the luckless Presidential Office Secretary-General Chen Shih-meng (
Countries do, of course, change their flags when their circumstances change. Many of the countries of Eastern Europe remodeled their flags after emerging from Soviet domination. Russia itself changed its flag when the Soviet Union was dissolved in 1991. Should Scotland ever separate from the UK, no doubt the Union flag -- one of the world's most readily identifiable -- will also change.
Yesterday TSU Legislator Chien-Lin Hui-chun (
In this light it is a wretched shame that the president in his lack of wisdom saw fit to stamp down hard on the debate that Chen Shih-meng opened up this week. The longer this administration lasts the more it feels like a KMT administration in all but name.
After nine days of holidays for the Lunar New Year, government agencies and companies are to reopen for operations today, including the Legislative Yuan. Many civic groups are expected to submit their recall petitions this week, aimed at removing many Chinese Nationalist Party (KMT) lawmakers from their seats. Since December last year, the KMT and Taiwan People’s Party (TPP) passed three controversial bills to paralyze the Constitutional Court, alter budgetary allocations and make recalling elected officials more difficult by raising the threshold. The amendments aroused public concern and discontent, sparking calls to recall KMT legislators. After KMT and TPP legislators again
In competitive sports, the narrative surrounding transgender athletes is often clouded by misconceptions and prejudices. Critics sometimes accuse transgender athletes of “gaming the system” to gain an unfair advantage, perpetuating the stereotype that their participation undermines the integrity of competition. However, this perspective not only ignores the rigorous efforts transgender athletes invest to meet eligibility standards, but also devalues their personal and athletic achievements. Understanding the gap between these stereotypes and the reality of individual efforts requires a deeper examination of societal bias and the challenges transgender athletes face. One of the most pervasive arguments against the inclusion of transgender athletes
When viewing Taiwan’s political chaos, I often think of several lines from Incantation, a poem by the winner of the 1980 Nobel Prize in Literature, Czeslaw Milosz: “Beautiful and very young are Philo-Sophia, and poetry, her ally in the service of the good... Their friendship will be glorious, their time has no limit, their enemies have delivered themselves to destruction.” Milosz wrote Incantation when he was a professor of Slavic Studies at the University of California, Berkeley. He firmly believed that Poland would rise again under a restored democracy and liberal order. As one of several self-exiled or expelled poets from
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