Although the Han Chinese already had an early presence in Taiwan, it was not until Koxinga put an end to Dutch rule in 1661 that they began to settle in Taiwan in large numbers. Thereafter, Taiwan became a society of immigrants. Once the Ching dynasty took over Taiwan in 1683, the agrarian and immigrant society underwent a process of domestication and was gradually transformed into a society ruled by educated literati and gentry. However, because the Ching dynasty was repeatedly invaded and weakened by powerful nations in the West, Emperor Tung Chih responded by initiating modernization efforts. Because of the accomplishments of two capable Ching officials, Shen Pao-chen and Liu Ming-chuan, Taiwan began to undergo a process of modernization simultaneously with the Chinese mainland.

After the Ching government ceded Taiwan to Japan in 1895, the process of Taiwan's modernization was further accelerated. The Japanese colonial government established a new institution of modern education in Taiwan. However, the tradition of Han Chinese culture, as well as the rule of society by literati and gentry, did not collapse, and instead occupied a position parallel with modern education.

Taiwan was returned to China in 1945, and after a war against the Chinese communists, the central government relocated to Taiwan in 1949. In order to eliminate the influence of Japanese culture, and confront the rule of the Chinese mainland by Chinese communists, the government actively promoted national consciousness and placed an emphasis on the role of Taiwan as standard-bearer of the Chinese cultural tradition. Following developments in politics and economy, education also underwent modernization. After its relocation to Taiwan, the government redoubled its efforts to create a modern society in politics and economy, while continuing to support Chinese culture.

Taiwan has won worldwide acclaim for its achievement in successfully transforming from an immigrant society to one ruled by Confucian scholars, and eventually to a modern and democratic society. Nevertheless, Taiwan's promotion of traditional Chinese culture during the process of its modernization has come at great cost; its cultural consciousness has long been trapped in contradiction and controversy. Consequently, the cultural debate between the values of East and West, and at the same time, the contention between tradition and modernity, have persisted for a long time.

In the 1970s, the ROC's foreign relations encountered a series of frustrations, provoking strong national sentiment among the people of Taiwan. As society rapidly modernized, many believed that the core of Taiwan culture should still be based on Chinese culture, and that, rather than go headfirst into Westernization, intellectuals should place a priority on understanding Chinese tradition and show greater concern for the local land and people. As a result, campaigns for grassroots literature, New Confucianism, and the introduction of a Chinese perspective in the social sciences arose. Furthermore, these campaigns criticized the texture of Taiwanese society and culture, initiating even more campaigns for political and social reform and a wider concern for Taiwan folk culture.

The ROC government heavily promotes Taiwan's grassroots culture and private art activities, such as this performance of the Penglai Immortal by the Ming Hwa Yuan Theater Troupe. The ROC government heavily promotes Taiwan's grassroots culture and private art activities, such as this performance of the Penglai Immortal by the Ming Hwa Yuan Theater Troupe.
(Photo by Chuang Che-chuan, China Times file photo)

Just as the campaign of political and social reform greatly contributed to the political democratization of Taiwan, concern for folk culture has enhanced local culture. Both represent major trends of the 1980s and 1990s in Taiwan.

The campaign to promote Taiwan's local culture should not be equated with the political campaign for Taiwan independence. Rather, it is a reawakening and reflection on the long history of Taiwan's modernization, as well as the policy of promoting traditional Chinese culture in modern society. Hopefully, through a process of criticism and reform, Taiwan will be able to create a new and vital environment for its culture and education.

Comprehensive community construction, educational reform, and a campaign to establish community colleges are all aimed at promoting local culture and education. These campaigns sustain the momentum of past modernization, while seeking to redress the defects produced during the process of modernization, in order to build a more wholesome environment for culture and education in Taiwan. Naturally, in this kind of environment, Taiwan's cultural construction, by comparison with the Chinese mainland, has the features of being "already modernized," while maintaining "Taiwan characteristics." In cross-strait exchanges, Taiwan's culture is an equal and complementary partner to the Chinese mainland. Only through this type of thinking on culture, which respects local traditions, can cross-strait cultural and educational exchanges be conducted without conflict. Thus, Taiwan can continue to build on the cultural accomplishments of the 1990s.

The National Concert Hall and the National Theater are the best venues in Taiwan for artistic appreciation. This photo shows a festive celebration in front of the National Theater.
(Courtesy of the Council for Cultural Affairs)		 The National Concert Hall and the National Theater are the best venues in Taiwan for artistic appreciation. This photo shows a festive celebration in front of the National Theater.