八月十八日美國國務院發言人克勞里（Philip Crowley）宣佈：「台灣正面對嚴重災害，美國樂於協助，美國不認為有必要事先告知中國」。台灣「八八水災」至今整整第十二天，盡管本土台灣受害人不斷地哀嚎，國際社會持續的建議、批評，甚至抗議聲不斷，流亡政府管轄當局依然我行我素，颱風天喜酒照吃、棒球照投、頭髮照染、無能照舊，甚至連美國專程送的救援物資都搬來搬去，不知如何是好。
這個「政府」不是普通的無能，而是實質性的無能，的確到了讓人嘆為觀止。流亡政權自認做得已經很好，都是台灣的災民不撤離，都是天氣不好無法救災。美國無線網（CNN）替台灣做民調，有百分之八十二的網民認為：「流亡的馬政府應為救災表現的無能下台」，這是美國媒體首次替「外國領導人」做這種民調，馬先生的無能而引發的民怨，已到了天怒人怨程度！
「莫拉克」颱風襲台，台灣受到巨創，美國務院八月十一日新聞記者會，表示美國要利用亞太資源（asset），出動駐太平洋軍隊協助台灣災民，當記者問到具體措施時，國務院要記者問國防部，而不是問國際救難署，為什麼？這並不是美國「憑藉」臺灣關係法（TRA），因為，颱風天災並沒有「危及美國在西太平洋之利益。」美國是依照舊金山和平條約規定，美國是「征服者及主要佔領權國」，其對台灣領土有「佔領義務」，有義務保護佔領地人民之「生命」及「財產」，這是「國際法」，無渋美國政府之「善意」。
台灣平民政府感謝美國盡義務，去防止中國人在台的殖民政權（流亡中華民國）與中國間的「唱雙簧」，不經「通知」就赴台救災，雖然「稍晚」，但本土台灣人依然感激，本土台灣人仍然會堅持透過「訴訟」，用以「提醒remind」美國，勿忽視美國對台灣之義務，美軍登台救災，表面是屬「人道救援」，無關「政治」，然而其本質是屬「法理」。
「台灣平民政府」召集人 林 志 昇; 2009/08/18
Tuesday, August 18, 2009
Saturday, August 15, 2009
THE RESOLUTION ON TAIWAN
美國聯合衛理公會發表「支持台灣人民自決」文
THE RESOLUTION ON TAIWAN
Approved By
THE 2008 GENERAL CONFERENCE Of
THE UNITED METHODIST CHURCH
The human story is one of migration and struggles for self-determination, but often frustrated by the unsolicited intervention of nations into the affairs of other nations. The United Methodist Church continues to stand unequivocally against such interventions. This too is the story of the people of Taiwan whose struggles for self-determination call for our solidarity and action.
Taiwan is an island state of twenty three million people, comprised of indigenous Taiwanese, Chinese and a mix of both. After 400 plus years of colonial rule by the Dutch, the Chinese and the Japanese, the people of Taiwan today have a stable form of democratic government, a thriving economy and a vibrant national identity and culture.
Therefore, we call upon all United Methodists around the world to stand in solidarity with the Taiwanese people as they assert their human rights and their right to self-determination. Self-determination will allow the Taiwanese people to freely determine their political destiny and achieve their democratic aspirations, without influence from, or domination by, foreign powers.
Further, that United Methodists support the Taiwanese people's hope for a just and durable peace, secure and stable borders, and sustainable development and cooperation among nations and peoples of the world.
In light of historic United Methodist understanding of self-determination, and its current understanding of the "One China" policy, we therefore call upon the leadership of the Council of Bishops, with the assistance of the General Board of Global Ministries and the General Board of Church and Society and their Annual Conference networks, including the National Federation of Asian American United Methodists, to inform and educate the church about the history, experience, struggles and hopes of the Taiwanese people.
人類的故事，是一個遷移和自決的奮鬥史，然而卻常因其他國家不請自來的干涉而受到挫敗。美國聯合衛理公會決定，將繼續明確地反對這樣的干涉。而台灣人民追求自決的故事，也是這樣的故事，喚起我們的支持與行動。
台灣是一個擁有兩千三百萬人民的島國，其中包括台灣原住民、漢人以及原漢混血的種族。四百多年來，台灣歷經了荷蘭、中國、日本等外來政權殖民統治，如今台灣人民已經擁有了穩定的民主政府、繁榮的經濟以及充滿生氣的國家認同與文化。
因此，我們呼籲全世界各地的衛理公會肢體，與台灣人民站在一起，支持他們追求人權與自決的努力。「自決」（self-determination）能夠保障台灣人民自由地決定他們的政治命運，並致力於他們所努力的民主抱負，而不受其他國家的影響或主導。
再者，聯合衛理公會支持台灣人民企盼擁有持久和平、穩定安全的國界，以及與世界各個國家與人民合作與永續發展的願望。
秉著衛理公會對自決的歷史性了解，以及對所謂「一中政策」，確有根據時情做更新教育的必要，並呼籲衛理公會督團的眾領袖，在宣教機構、教會與社會事工委員會，及全國亞裔美國衛理公會聯盟等的支持下，能夠告知並教育教會，使其了解台灣人民的歷史、經驗、奮鬥與盼望。
資料提供單位：總幹事室
THE RESOLUTION ON TAIWAN
Approved By
THE 2008 GENERAL CONFERENCE Of
THE UNITED METHODIST CHURCH
The human story is one of migration and struggles for self-determination, but often frustrated by the unsolicited intervention of nations into the affairs of other nations. The United Methodist Church continues to stand unequivocally against such interventions. This too is the story of the people of Taiwan whose struggles for self-determination call for our solidarity and action.
Taiwan is an island state of twenty three million people, comprised of indigenous Taiwanese, Chinese and a mix of both. After 400 plus years of colonial rule by the Dutch, the Chinese and the Japanese, the people of Taiwan today have a stable form of democratic government, a thriving economy and a vibrant national identity and culture.
Therefore, we call upon all United Methodists around the world to stand in solidarity with the Taiwanese people as they assert their human rights and their right to self-determination. Self-determination will allow the Taiwanese people to freely determine their political destiny and achieve their democratic aspirations, without influence from, or domination by, foreign powers.
Further, that United Methodists support the Taiwanese people's hope for a just and durable peace, secure and stable borders, and sustainable development and cooperation among nations and peoples of the world.
In light of historic United Methodist understanding of self-determination, and its current understanding of the "One China" policy, we therefore call upon the leadership of the Council of Bishops, with the assistance of the General Board of Global Ministries and the General Board of Church and Society and their Annual Conference networks, including the National Federation of Asian American United Methodists, to inform and educate the church about the history, experience, struggles and hopes of the Taiwanese people.
人類的故事，是一個遷移和自決的奮鬥史，然而卻常因其他國家不請自來的干涉而受到挫敗。美國聯合衛理公會決定，將繼續明確地反對這樣的干涉。而台灣人民追求自決的故事，也是這樣的故事，喚起我們的支持與行動。
台灣是一個擁有兩千三百萬人民的島國，其中包括台灣原住民、漢人以及原漢混血的種族。四百多年來，台灣歷經了荷蘭、中國、日本等外來政權殖民統治，如今台灣人民已經擁有了穩定的民主政府、繁榮的經濟以及充滿生氣的國家認同與文化。
因此，我們呼籲全世界各地的衛理公會肢體，與台灣人民站在一起，支持他們追求人權與自決的努力。「自決」（self-determination）能夠保障台灣人民自由地決定他們的政治命運，並致力於他們所努力的民主抱負，而不受其他國家的影響或主導。
再者，聯合衛理公會支持台灣人民企盼擁有持久和平、穩定安全的國界，以及與世界各個國家與人民合作與永續發展的願望。
秉著衛理公會對自決的歷史性了解，以及對所謂「一中政策」，確有根據時情做更新教育的必要，並呼籲衛理公會督團的眾領袖，在宣教機構、教會與社會事工委員會，及全國亞裔美國衛理公會聯盟等的支持下，能夠告知並教育教會，使其了解台灣人民的歷史、經驗、奮鬥與盼望。
資料提供單位：總幹事室
Sunday, August 9, 2009
Me, Freddy Lim, Chiang Kai-shek, Art and Taiwanese Identity: Confessions of a Rainbow-Chaser
By Jerome F. Keating Ph.D.
Taiwanese will not find their true identity as an island nation until they fully realize the indoctrination and brain-washing they endured under Chiang Kai-shek (CKS). They will not find their true identity until they realize that he had nothing to do with them except to take advantage of them in their hour of need and to exploit them in his hour of need. It is for this reason that one of the saddest and most disappointing things to recently happen in Taiwan has been the changing of the name of Democracy Hall back to that of Chiang Kai-shek Memorial Hall. This move is a step backwards for democracy in Taiwan and symptomatic of Ma Ying-jeou’s attempts to fabricate past credibility for his Sino-centric (not Taiwan-centric) government.
Allegedly there was to be a discussion of the matter of this name change (read that a move typical of Ma’s lip service hypocrisy). However, totally lacking was any detailed record or publication of this discussion and its proportion, i.e. who specifically was for the re-naming and who was against it, what polls were taken, what percentage of the people supported it etc. No, before Taiwan knew it and while the Kaohsiung World Games distracted the country, the name was changed back. Perhaps Ma felt a discussion with Taiwan-basher Kuo Kuan-ying was sufficient.
For this reason I found myself drawn into a strange but real threesome, between myself, Freddy Lim and Chiang Kai-shek. Strange? Here was I a university professor, writer, and former Manager of Technology Transfer on Taipei and Kaohsiung’s Mass Rapid Transit (MRT) Systems, Freddy Lim the lead singer of Chthonic a popular Taiwanese black metal band, and CKS the dead dictator responsible for bringing the latest group of beggars that wanted to take over the temple of Taiwan (乞丐趕廟公).
It was during this same name restoration that I imagined Freddy stole a thought from my mind. For when I first heard that the name of the dead dictator (CKS) was going to be restored to the memorial, I pondered. If Taiwanese could not stop this name from being forced down their throats, then how could they protest it? What could they do particularly with the huge statue of CKS there?
First I imagined that teams of loyal followers of Su Beng would periodically and symbolically douse the walls of that white marble mausoleum with red paint to symbolize the numerous deaths that CKS was responsible for in both 2-28 and the subsequent white terror period. This constant red stain on the marble walls would be a steady reminder of the barbarism of that man. If a more dramatic action was desired, I pictured some loyal Taiwanese getting a bazooka or shoulder missile launcher and from a distance placing a shot right through the chest of the statue of CKS. A statue with its guts blown out; now that could be a possible solution.
Then symbolic expressions flitted through my mind. What would be the way for a more symbolic criticism? The statue is gigantic; it could not be removed by simply lifting it by crane. When installed, the memorial had been built around it. In Kaohsiung, which had a smaller statute, it had to be cut up and taken away in pieces.
But what if the statue did not need to be removed entirely? What if the head were simply cut off and the body of the statue left there decapitated. That would be a more practical solution and yet highly symbolic. A large sign could be put in the lap of the statue stating “Let this be the end of all dictators and enemies of Taiwan’s democracy.” What could be a more fitting sign of Taiwan’s developing democracy coming to terms with its past than the headless statue of a past dictator?
It was at this point that in reading the news, I found out that Freddy Lim had already stolen my thoughts. Stole them? Well alright, this heavy metal singer didn’t really steal my thoughts; he probably doesn’t even know who I am. Instead, he simply beat me to their expression. Recently Freddy and the band had produced a new video cum song featuring the beheading of CKS and the burning of appropriate flags to boot.
This was a blending of art and reality. I knew Freddy and Chthonic from various sources and had heard them at the Free Tibet concert in Taipei this past July. They put their money where their mouth or where their music is. Heavy metal may not be your cup of tea, but whether one is into heavy metal or not, one cannot dispute Chthonic’s loyalty to Taiwan and making it a part of their art. There are no current Taiwanese musicians who feel and simultaneously express their sense of Taiwanese identity more stridently than Freddy and his band. Many singers and musicians may be Taiwanese at heart but not wanting to offend the China market they will keep their thoughts to themselves or play them low key.
Chthonic’s music on the other hand expresses the myths and history of the country. They see it as a nation with its own identity. They even make it part of their art. True, art does not always need to make such protest statements. Art can and often exists without them, but in these troubled and tumultuous times, Taiwan needs more artists like Freddy and Chthonic.
Other writings can be found at http://zen.sandiego.edu:8080/Jerome
Taiwanese will not find their true identity as an island nation until they fully realize the indoctrination and brain-washing they endured under Chiang Kai-shek (CKS). They will not find their true identity until they realize that he had nothing to do with them except to take advantage of them in their hour of need and to exploit them in his hour of need. It is for this reason that one of the saddest and most disappointing things to recently happen in Taiwan has been the changing of the name of Democracy Hall back to that of Chiang Kai-shek Memorial Hall. This move is a step backwards for democracy in Taiwan and symptomatic of Ma Ying-jeou’s attempts to fabricate past credibility for his Sino-centric (not Taiwan-centric) government.
Allegedly there was to be a discussion of the matter of this name change (read that a move typical of Ma’s lip service hypocrisy). However, totally lacking was any detailed record or publication of this discussion and its proportion, i.e. who specifically was for the re-naming and who was against it, what polls were taken, what percentage of the people supported it etc. No, before Taiwan knew it and while the Kaohsiung World Games distracted the country, the name was changed back. Perhaps Ma felt a discussion with Taiwan-basher Kuo Kuan-ying was sufficient.
For this reason I found myself drawn into a strange but real threesome, between myself, Freddy Lim and Chiang Kai-shek. Strange? Here was I a university professor, writer, and former Manager of Technology Transfer on Taipei and Kaohsiung’s Mass Rapid Transit (MRT) Systems, Freddy Lim the lead singer of Chthonic a popular Taiwanese black metal band, and CKS the dead dictator responsible for bringing the latest group of beggars that wanted to take over the temple of Taiwan (乞丐趕廟公).
It was during this same name restoration that I imagined Freddy stole a thought from my mind. For when I first heard that the name of the dead dictator (CKS) was going to be restored to the memorial, I pondered. If Taiwanese could not stop this name from being forced down their throats, then how could they protest it? What could they do particularly with the huge statue of CKS there?
First I imagined that teams of loyal followers of Su Beng would periodically and symbolically douse the walls of that white marble mausoleum with red paint to symbolize the numerous deaths that CKS was responsible for in both 2-28 and the subsequent white terror period. This constant red stain on the marble walls would be a steady reminder of the barbarism of that man. If a more dramatic action was desired, I pictured some loyal Taiwanese getting a bazooka or shoulder missile launcher and from a distance placing a shot right through the chest of the statue of CKS. A statue with its guts blown out; now that could be a possible solution.
Then symbolic expressions flitted through my mind. What would be the way for a more symbolic criticism? The statue is gigantic; it could not be removed by simply lifting it by crane. When installed, the memorial had been built around it. In Kaohsiung, which had a smaller statute, it had to be cut up and taken away in pieces.
But what if the statue did not need to be removed entirely? What if the head were simply cut off and the body of the statue left there decapitated. That would be a more practical solution and yet highly symbolic. A large sign could be put in the lap of the statue stating “Let this be the end of all dictators and enemies of Taiwan’s democracy.” What could be a more fitting sign of Taiwan’s developing democracy coming to terms with its past than the headless statue of a past dictator?
It was at this point that in reading the news, I found out that Freddy Lim had already stolen my thoughts. Stole them? Well alright, this heavy metal singer didn’t really steal my thoughts; he probably doesn’t even know who I am. Instead, he simply beat me to their expression. Recently Freddy and the band had produced a new video cum song featuring the beheading of CKS and the burning of appropriate flags to boot.
This was a blending of art and reality. I knew Freddy and Chthonic from various sources and had heard them at the Free Tibet concert in Taipei this past July. They put their money where their mouth or where their music is. Heavy metal may not be your cup of tea, but whether one is into heavy metal or not, one cannot dispute Chthonic’s loyalty to Taiwan and making it a part of their art. There are no current Taiwanese musicians who feel and simultaneously express their sense of Taiwanese identity more stridently than Freddy and his band. Many singers and musicians may be Taiwanese at heart but not wanting to offend the China market they will keep their thoughts to themselves or play them low key.
Chthonic’s music on the other hand expresses the myths and history of the country. They see it as a nation with its own identity. They even make it part of their art. True, art does not always need to make such protest statements. Art can and often exists without them, but in these troubled and tumultuous times, Taiwan needs more artists like Freddy and Chthonic.
Other writings can be found at http://zen.sandiego.edu:8080/Jerome
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