Taiwanese education is not particularly "Confucian"

It sure looks traditional but they've also got bags on their heads.

Happy Teachers' Day! I happen to be off today for reasons completely unrelated to the holiday. So I wanted to circle back to a topic I've hit on before, but bears repeating for emphasis: 

There's a cliche popular in Taiwan that Taiwanese education is "Confucian" or based on the philosophy of Confucianism.

This is used as praise where it succeeds: high standards, high societal respect for education, universal secondary school and near-universal tertiary education, educating some of the world's best engineers, inventors and medical researchers. It's also used as a criticism for the system's failures: an over-emphasis on testing and lack of critical thinking or creativity, uninspiring lecture-style teaching, slavish devotion to scores, sticking students in classrooms for hours longer each day than their Western counterparts, sometimes seven days a week, a dearth of chances to simply ask questions. 

It is, however, false. It's straight-up historically inaccurate. In addition to having little historical basis, "Confucianism" as the fundamental belief behind Taiwanese education doesn't even accurately describe the system that exists.

So why does this myth persist? Partly because it's been around so long, and educators themselves like to trot it out. It's made its way into writing about Taiwanese education, which then gets cited as historical and sociological fact, and repeated yet again. For years it was an easy way for the old KMT dictatorship to obscure what they were really doing with education in Taiwan: turning it into a system to churn out competent workers who didn't ask too many questions, and as a locus of Sinocentric indoctrination. Even they knew that sounded bad, but "Confucian" sounds good -- wholesome, traditional, local, back-to-basics. 

By repeating it, you're only helping that myth persist. 

What are the roots of Taiwanese education, then? Mostly, they're Japanese. 

Under the Qing, there was no centralized or universal education system in Taiwan. The wealthy sent their sons to Confucian academies; some of the buildings these were housed in still exist, but the schools themselves have been gone for over a century. Girls were either educated at home, if the family was wealthy and inclined to think it was "worth" educating them, or not at all. These young, rich men formed a base of Taiwanese literati, but there weren't very many of them. The Qing themselves did nothing at all to develop education (or much of anything) in Taiwan. 

How do we know this? Because at its worst, "Confucian education" is reduced to memorization and regurgitation in order to pass imperial civil service exams. And how many Taiwanese actually took these exams in the Qing era? According to Manthorpe (Forbidden Nation), in all those centuries the total was 251. Of those, only 11 made it to the third-level examination in Beijing. Of those, only one or two -- I'm not exactly sure, but fewer than 5 -- ever qualified to become a Qing official. No Taiwanese ever served as Qing officials in Taiwan.

In Chou and Ching's Taiwan Education at the Crossroad, a historical overview of education in Taiwan completely skips the Qing era. It simply was not emphasized at that time.

That's not to say that Confucian education has to be bad. At its best, it does in fact prioritize questioning, the teacher-student learning relationship, and application. As I've said before, while I won't defend Koxinga as a person, he was a very good military tactician: this was not because he'd memorized and regurgitated the classics. It was because he was able to apply the teachings of the classics to real-world military situations. 

If you're thinking hmm, okay, but that doesn't sound like Taiwanese education, you're correct. Because Taiwanese education is not particularly Confucian.

To what extent Confucian education existed in Taiwan a century or two ago, it was only for a very few wealthy boys.  Of course, that changed -- what did Japan do differently?

Taiwanese education under the Japanese was based on Meiji-era education in Japan itself. Meiji education in Japan was conceived as bell-shaped: basic literacy and numeracy for the masses, perhaps some secondary education or further vocational training for emerging middle classes, and high-level education for the elites. This was based both on Western and Japanese notions of universal education: roughly put, some level of universality from the former, study of classics and moral codes from the latter.

This isn't a perfect way of putting it, of course: in the 19th century not all Western societies had embarked on projects of universal education -- it might be said that Japan beat them to it. Now, the West tends to look at universal education as a foundation of liberal democracy, but it seems more likely that leaders in these societies felt that a better-educated population would increase the supply of competent labor, leading to greater economic prosperity (and thus more money for the elites who employed them). The connection to Western thought in Meiji education, however, is quite direct, and well-documented.

This was the system that the Japanese colonial authorities slowly imported to Taiwan.

It is true that traditional Japanese notions of education, including the more scholarly pursuits of the samurai class, did influence the system as well. The moral codes embedded within these do have connections to Confucian thought. But to take that connection and say that Taiwanese education is therefore Confucian is like saying the Taiwanese language is influenced by English because the word for truck is turaku -- which came from the Japanese adoption of the English word "truck". Technically correct, but a rather long chain of connections to base a belief on.

This isn't what most people mean when they say "Taiwanese education is Confucian", though. What they're usually trying to imply is that Taiwanese society is inherently culturally and historically Chinese, and therefore the foundational orientation of education is, too. They're (often unintentionally) trying to push the historical narrative away from Japanese influence and toward Chinese. This is also exactly what the KMT sought to do when Taiwan was in its jaws.

Japanese education in Taiwan started out by enrolling elites, with very few schools opening in the early years. Then it rolled out to universal elementary education. Junior high school followed. By the early 20th century, girls' schools had opened, and some young Taiwanese women from wealthy families were going to Japan to study, or at least aspiring to it. Higher education gradually became available to a few elites, although it was difficult to gain entry as Taiwanese. In fact, many would-be teachers and doctors opted to study in Japan instead, as admission requirements were easier and such study would certainly lead to good jobs back in Taiwan.

The goal of this system was, again, to give everyone a nominal education in order to produce good workers for the empire. It most certainly was not to teach them to inquire, think critically, question their place or consider themselves equal to their Japanese leaders, though some members of the elite did indeed gain a more critical political consciousness. 

Because Taiwanese were not Japanese and most had no emotional attachment to Japan, another goal was included: a civic education intended to acculturate Taiwanese into Japanese norms and instill (blind) patriotism for the Japanese empire. In other words, political and cultural indoctrination.

It did employ some of the morality of Confucianism, however, this was intentionally divorced from any sort of Chinese cultural context, and only encouraged where it served the Japanese rulers. That is, it was implemented for political reasons only. From Tsurumi's Japanese Colonial Education in Taiwan: 

But because Chinese classical studies had been associated with Taiwan's past under Chinese rule, many Japanese regarded them with suspicion. Great care was taken to lift Confucian morality from its historical context. Where the classical tradition urged loyalty and obedience to one's superiors it was to be strengthened; where it encouraged identification with China it was to be forbidden. Confucian principles, colonial educators thought, could be taught through all-important Japanese language studies, which would emphasize loyalty to Japan as they improved communication between ruled and ruler....(p. 12)

Loyalty, filial piety, obedience to legitimate authority -- all found within the Chinese Confucian tradition -- were emphasized with this end [keeping rural Taiwanese in the same occupations as their parents] in view. At the same time, great efforts were made to instill a very non-Confucian idea in Taiwanese schoolchildren. This was that manual labor was a dignified and honorable pastime for a scholar as well as for anyone else. Again and again, educational authorities urged teachers to show that the man who worked with his head also worked with his hands. Children were taught to clean and tidy their schoolrooms and work in their school vegetable patches. (p. 214)

This did not change meaningfully when the KMT took over Taiwan. 

In fact, where Japanese rule had improved Taiwan, the new government simply kept what was working. In some cases, they retained the Japanese -- often engineers -- who had worked on these projects for some time, until they had the expertise to run these systems themselves. All they really did was re-brand and take over. 

With education, this worked by keeping the fundamental system in place, but re-orienting the national education/taught patriotism towards Chinese culture rather than Japanese. The language switched to Mandarin, and lectures on the importance of loving one's country now focused on the Republic of China's vision of China, complete with Sun Yat-sen's philosophies and chanting slogans while raising the new national flag. 

As far as I can tell, no re-introduction of Confucianism took place, and certainly Confucian styles of education did not replace the system that was already there. Why would it? What they had already suited their purposes, just as it had the Japanese: just enough education to create good workers who wouldn't ask questions, with a hefty dose of authoritarian indoctrination. All they really needed to do was teach obedience to legitimate authority, and then lecture endlessly about how and why their own authority was legitimate.

The only thing that had changed was the colonizer doing it.

There were some relevant shifts. One might charitably say that the old Confucian morality that the Japanese used to their own ends was re-attached to its cultural context. I take a more critical view, however: the KMT simply took the Confucian morals that the Japanese had worked so hard to engineer for their own purposes, and simply applied them to KMT dogma instead. Because the KMT came from China, they could claim that this morality was in fact Chinese culture, and such a claim would have a very surface-level plausibility. Even the punitive and traumatizing bevy of exams, both national exams and those given at the individual school level, could be said to be "Confucian", but as discussed above, this is Confucian thought only in its worst, most dogmatic, most base form. 

As an example of how thin this veneer is: in Chou and Ching's Taiwan Education at the Crossroads, they mention Confucianism in Taiwanese education five times. Each time, they tie it back to "the mainland", although to their credit, they don't pretend the first several decades of the Republic of China on Taiwan wasn't authoritarian. However, at no point do they dive into exactly what is so "Confucian" about this system, or how the Japanese structure was tied in with "Confucianism" in the 20th century. They state it was the case, but provide little or no evidence.

It suits the government to continue to cite Confucianism in relation to Taiwanese education, and so there hasn't been much effort to change these stale narratives. It makes it easier for the bureaucrats currently in charge to either not enact change, or do it so achingly slowly that it seems to have little effect. It makes it easier to leave the traumatizing, soul-destroying testing system in place because of "culture" rather than actually do something about it -- which would be harder.

Some people in the Ministry of Education do have more progressive views. However, they face a deeply entrenched bureaucracy as well as critics who think an orientation towards education appropriate for a democracy (that is, one that teaches you to actually think) and learning about Taiwan is the same as the old KMT authoritarian indoctrination, even though they are not at all equivalent.

For the pan-blue camp, it makes it easier to put a soft-focus lens on history. "A system designed to quash independent thought, create good workers and legitimize authoritarian leadership" isn't a good look. "Confucian!" is much better branding. It plays into their bottom line: that Taiwanese culture is Chinese, and diverts attention away from their 20th century dictatorial brutality in Taiwan.

For teachers, it makes it easier to square the cognitive dissonance of how they were trained -- through fairly modern methods that do help them understand the ideals of education -- with how they must teach in a system that badly needs reform. "We know this doesn't work but it's very difficult to change, and we have little power to do so" is depressing. "Well, Taiwanese education is Confucian and therefore it's traditional" is a little easier to live with.

That does not, however, mean it is accurate.

Does Taiwan already have the English teachers it needs? Yes and no.

As a result of an online petition to allow foreign English teachers to enter Taiwan, some have said that Taiwan already has the teachers it needs -- basically, that there are plenty of locals with high enough English proficiency to teach, as well as immigrants from Southeast Asia who are often not ignored as potential teachers, stuck in lower-wage jobs despite potentially having strong English proficiency.

But…what if, just what if all the English teachers you might want are already here, who just happen not to be white foreigners? https://t.co/qZG2QJOKDG

— 酷兒福爾摩沙人queerformosan (@queerformosan) September 4, 2021

And a comment in response to this article (quick pull quote because eventually Focus Taiwan will archive it): 

The cram schools and the Foreign Teachers Coalition are appealing for inclusion in the categories of foreign nationals who recently received special permission to enter Taiwan, following those of international students, professors, and scholars, coalition member Oliver Ward told CNA Thursday.

I didn't black out the name because it's a public comment and doesn't say anything scandalous or wrong.

It's worth noting that other versions of this story say that most of the teachers who are waiting to enter are qualified teachers, and many have contracts to work in Taiwanese schools. They don't appear to be random foreigners, or at least not all of them are.

There's truth to the negative reactions, however, and ideologically I agree as well. Taiwan already has plenty of teachers who, from a language proficiency perspective, could potentially be English teachers. And yet, they're ignored in favor of hiring mostly white foreigners.

Native speakerism -- the idea, unsupported by research, that a "native speaker" teacher is preferable or better than a non-native speaker -- is a massive problem. First, it's difficult to even define "native speaker" with any sort of specificity or academic rigor. Someone who has been using English since childhood might not be proficient enough in it to teach it, and someone who learned it well after learning their first language(s) might be indistinguishable from a native speaker (including accent, though this is fairly rare, although I know two real life examples). There are so many accents and dialects as well that the mental picture that the term "native speaker" conjures up is, for most people, not in line with reality. 

Most professionals instead use the term "L1 user", but that doesn't change the core problem: when people say "native speaker" they often just mean a white person, or perhaps a white person who also happens to be from an English-speaking country. That's obviously racist, so employers obscure what they really mean. In some cases this racism affects what salary is offered, both to L1 users and non-native speaker teachers who are not white. Not all native speakerists are racists, but the latter use the same excuses of as the former to hide their racism.

If the industry could get over this and end racism and native speakerism in the profession, then yes, it would be easier to find and appropriately pay potential English teachers who are already here. Taiwan doesn't "need" to import a bunch of foreigners at higher pay than locals receive.

When it comes to the 'native speakers' who arrive in Taiwan with little or no experience and no training but still get hired, there's no reason why a suitably English-proficient person who is already in Taiwan -- local or foreign -- couldn't do the job just as well.

There is another aspect to consider, however. The ability to teach a foreign language goes beyond the ability to speak it. Teaching is itself a skill, a professional one. There's a reason why public school teachers need to go through fairly rigorous training before they can work.

The best teachers tend to have a combination of experience and training. If the experience is extremely valuable, and they learned from well-trained colleagues, in some cases these can be one and the same. I'd hesitate to say that's typical, but it is possible. 

If the base assumption is that any old English speaker (L1 user or not) can and should be hired to do these jobs, then I don't agree. From a personal perspective, I came here with experience but without training, and realized pretty quickly that this wasn't good enough. It took a few years to save up the money to get that training, and I improved based on good advice from coworkers before that, but the fact is, I would not hire the version of myself that arrived in Taiwan to teach. I certainly wouldn't hire her to do the job I do now. 

I do think there can be a role and an entry point for untrained and even inexperienced teachers that doesn't involve expensive coursework at the outset, before you've even decided you like the job enough to stay in it. There was an entry point for me, and I wouldn't want to deny that to potentially talented future teachers. However, let's assume that when we say "Taiwan needs teachers", we do mean experienced, trained, qualified teachers.

By that metric, honestly speaking, Taiwan probably does not already have the teachers it needs.

I can't offer much data, but I am a teacher trainer and most of my trainees are local. Fairly frequently, they return to our old Line groups to ask if anyone can refer a qualified candidate to their workplaces. If that's happening often -- and in my experience, it is -- then Taiwan needs more trained teachers. I also deliver CPD (continuing professional development) courses to Taiwanese public school teachers and occasionally university professors.

The employment rate of both seems to be fairly high, though I have to admit the hourly (and even annual) contracts most universities offer are substandard compared to other countries, especially in terms of pay and research opportunities compared to the qualifications required. This is a topic all on its own, though, and usually when we talk about "teachers needed", we mean in schools and buxibans.

If you are a licensed local English teacher looking for a public school job, you are probably not going to be looking for long. And yet schools are still hiring. Therefore, there likely are not enough local teachers, and the better argument to make is that the government should be encouraging more locals to get the training to become teachers (a process which would take years but pay real dividends), rather than saying Taiwan already has them. 

The training locals get to become English teachers is pretty good. It's not perfect, but training never is. However, in my CPD courses I've found them to be enthusiastic, knowledgeable, thoughtful and creative. If you're asking yourself why so many Taiwanese students graduate unable to speak English despite having highly-proficient and well-trained teachers, the answer is simple: the test is the tumor. 

The curriculum and testing requirements are preposterously out of date and extraordinarily onerous, to the point that teachers can't implement modern or cutting-edge pedagogy the way they'd like. The tests don't even really test language proficiency! It's a classic case of negative washback. It's a credit to teachers in Taiwan that they are already aware of this, although they may not have the power to change it (in fact, this is a common complaint I hear from them).

Changing this, too, might inspire more people to become teachers and improve language learning outcomes.

That leaves foreigners. There are plenty of good English speakers already in Taiwan, but not many who are experienced and trained teachers. Again, by that metric, Taiwan does not "already have" the English teachers it needs.

I doubt many foreigners already in Taiwan, whatever their background, are licensed English teachers who are just not working in schools. There may be a few, but almost certainly not enough to meet demand. Most are not going to enter local public school licensing programs, which take years. That leaves the international certification programs such as CELTA, CertTESOL and TYLEC, as well as local programs. These programs take a few months to complete, and can produce teachers with basic classroom competency, though most will need further guidance in their new jobs (that's how they were designed; it's not a curriculum flaw -- almost nobody can learn to be an amazing teacher in a few months). 

The good news is that most of these courses are now available in Taiwan, which wasn't the case when I moved here. I work with the people who got these courses started and am able to deliver sessions on them, so I like to think I play a very small part in making them possible.

One of the reasons I went into that area was because I felt that making teacher training more accessible locally would improve the overall quality of EFL teaching in Taiwan, and provide a route for people often discriminated against in the field to change perceptions about what it means to hire a good language teacher. And no, it's not fair that a local or non-Western foreigner might need to take a course to be seen as competitive against untrained Johnny Beer Money, but not having the courses available won't address that. Bringing more diversity to the profession might be a start.

The bad news is that they're very expensive, and in a time when people already in Taiwan are seeing their hours cut due to the pandemic, they might not be inclined or able to lay out that much money. For non-Western foreigners as well as Taiwanese who might be interested in these courses, the expense is likely an even greater barrier. 

The result is unfortunate: Taiwan has all the potential English teachers it needs already. But no, it doesn't quite have the end product: experienced, trained teachers.

There is an easy local solution if Taiwan needs qualified English teachers now: offer incentives and scholarships to locals and foreigners for professional training, or apprenticeship positions that lead to full-time teaching jobs, which would provide an alternative route to the classroom. Ensure that both locals who would like to teach English and foreigners who don't fit the "native speaker" so-called ideal still have job opportunities by encouraging employers to, well, not be racist and not hide behind "native speakerism" to avoid accountability for their actions. Start this change in public schools, because it's unlikely that buxiban owners will lead the way in making these changes.

And, of course, educate parents about what it really means to have a qualified language teacher for their children: a person with experience and training, who might even offer benefits over a white face -- such as a better ability to clarify grammar and lexis that they themselves had to learn -- and that a white foreigner at the head of a classroom isn't a very good guarantee of learning actually taking place.

The ever-evolving propaganda vectors of education-adjacent "supplementary textbooks" in Taiwan

The cover of one of these horrid books

A few days ago, news broke that some "supplementary textbooks" available in many Taiwanese schools were full of racist depictions of Indigenous Taiwanese as well as pro-China, anti-sovereignty propaganda. The books themselves had been published in 2008, which feels like a lifetime ago in terms of evolving social consciousness in Taiwan. The problem was that these texts were still hanging around in classrooms, offering up all sorts of garbage to students. They're even touted, in some cases, as having "model essays" for young students to study and, I suppose, imitate. 

Here are the examples being shared on social media. I saw them from Saidai ／Reseres 伍麗華 (Saidai Tahovecahe), the first DPP legislator representing the Highland Indigenous Constituency in the legislature, and was elected in 2020, but she's not nearly the only person sharing them.

I am not a translator, so please don't take my translations as the final word. However, I think it's important to clarify exactly how awful these 'supplementary textbooks' are, and what one Indigenous reaction to them looks like.

The one with the racist cartoon of an Indigenous Taiwanese says something like: 

Hualien has many 'mountain compatriots' (an old-timey, racist and very ROC/China-centric way of describing Indigenous people who had not assimilated into Han society), their culture used to be very backward, but owing to the government's guidance, their lives and education have all developed very much. I hope that in the near future, they can be just like the 'plains people' (Han Chinese and Indigenous who have assimilated). 

It's obvious why this is racist, and not up for debate. In the words of Sifo Lakaw (the 2nd link above): 

怎麼這麼不小心，就這樣洩漏了你們內心裡根深蒂固的種族優越感？你們說「壯志飢餐胡虜肉，笑談渴飲匈奴血」的是民族英雄；戍守傳統領域的原住民族是野蠻人，需要被教化的對象。當我進入到蔑視和否定其他文化的教育體系，我一度相信這是邁向成功的道路，認為自己的語言和文化是不符合時代潮流，沒有競爭力的。

一直到從長輩的口中，聽見他們使用優雅且善用隱喻風格的族語，時而幽默，時而歌唱地描述外來者的貪婪，以及彼此猜忌與嫉妒的性格時，也才真正的發現，那些自居高尚的人，其內心是多麼地醜陋而險惡。既然事實已澄清，那就好好開始學習自己的語言和文化，期許自己和下一代成為真正的人，不被種族主義者擊垮。

How can you be so careless as to show the world the deep sense of racial superiority you carry inside? You say that (reference to an ancient poem related to people who follow Confucian ideals -- honestly this is beyond my ability to translate, and the original is quite gory) are national heroes; the native peoples who adhere to tradition are barbarians and need to be guided. When I started school, which denigrated and rejected other cultures, I once believed that this was the path to success, thinking that my own language and culture were inconsistent with the times and adhering to them wouldn't lead to success.

It was not until I heard the language of the elders -- metaphorical, humorous, lyrical -- describing the greed of the outsiders and the suspicion and envy between them, that I saw they were only out for themselves. How greedy and sinister the hearts of these 'noblemen' were. Now that we know the truth, it's time to start learning your own language and culture and expect yourself and the next generation to become actualized, not beaten down by racists.

 

The second one, which has some confused white people cartoons (I don't know why either) is titled "Many people put forward that Taiwanese and Mainlanders are different" and says something like:

You can hear a lot about how "Taiwan is for Taiwanese, people from the Mainland should go back to the Mainland." I don't understand this kind of talk, why should Taiwan be for the Taiwanese? Taiwanese and Mainlanders have yellow skin and black hair, are they not all Chinese, why must they be divided up so clearly? If you say "Taiwan is Taiwanese", it will unavoidably stir up suspicion about what is called 'Taiwanese'. 

I suppose the confused white people were put there to imply that it's foreigners who are trying to 'divide' the Chinese by talking about Taiwaneseness as a distinct identity, not Taiwanese themselves. This is a racist lie. It's only believable if you think Taiwanese people are empty-headed enough to believe random foreigners telling them about their culture, which I certainly hope you do not. Taiwanese identity came from Taiwan, period.

However, I see an ironic truth in the cartoon: this flummoxing text caused me to sympathize with the dude in the center -- the one with all the question marks. 

If you think that these examples of "supplementary texts" are egregious but rare (both in how horrible and common they are), that is wrong. 

They are terrifyingly common: I don't think I have a single local friend or student whom I've asked who doesn't remember these sorts of books from school. They may be allowed into schools by the Ministry of Education, but they are developed and distributed by private entities, mostly special interest groups trying to influence what students learn in school. This article details "extra-curricular" lessons taught by both LGBTQ allies and anti-gay conservatives, and mentions the materials they use. Religious indoctrination happens, too. 

While I might personally support the use of LGBTQ-allied material to make up for any shortfalls in the official textbooks, if the other side of that is allowing anti-gay content into schools, it's probably better that no 'supplementary textbooks' by any special interest group be allowed in. Or if they are, there must be a more rigorous materials assessment process before approval. 

Although I'm having trouble finding the specific articles I read a few years ago that cited 'supplementary textbooks' and their role in the fight for LGBTQ and marriage equality, I have a more terrifying, more personal story which should illustrate how sure I am that 'supplementary' materials on all topics are not only common in Taiwanese schools, but the way they spread their message has become more sophisticated. 

For reasons I cannot disclose, I had the opportunity to look at one such book aimed at elementary school classrooms (I did not assist in any element of its conception or production). I cannot tell you who it was developed by, but I can say that the foundation funding it is politically neutral itself, but the titular head of that foundation is not. This person was convinced that Taiwanese children had 'forgotten' the importance of respect for one's elders and other traditional 'Chinese' ideals. To put it bluntly, I disagree not just on the opinion but the worldview underpinning it, but that's not the point. 

The content was fairly innocuous on the surface, although I'm not at liberty to go into too much detail. It included a few 'folk tales' meant to teach children the importance of filial piety through examples from 'their own' culture. One of these included a well-known story about a child who breaks through ice to catch fish to feed an ailing parent. 

Then it became clear: this book purporting to be about 'filial piety' was slipping in cultural references to China, as a way of normalizing the belief that Taiwanese culture is fundamentally Chinese. 

I commented, "how can this story be from Taiwanese kids' own culture? There aren't very many lakes that ice over in Taiwan! Any that may exist are way up in the mountains, and this is a Chinese story, not an Indigenous one."

The response: "Oh, it's a story from northern China."

"Well, then it's not really a story that resonates in Taiwanese culture, so...that's odd."

"Mmm. They think it's all Chinese culture." [This is Taiwanese for "I agree with you but I don't call the shots."]

"Hmph...okay, though there must also be a story about a child who helps their parents that's from Taiwan, yes?"

"Do you like the tea?" [This is Taiwanese for "I understand what you're saying but you're/we're not winning this."]

"Yes, it's very fragrant." ["As long as my objection has been noted, I will drop it."]

I don't know if that book ever made it into schools, but I can guarantee there are a hundred, or a thousand, just like it. They might not be as obliquely racist and politicized as the 2008 examples people are angry about today, but they are there and they're circulating similar ideas using more sophisticated methods. And they're not from 2008: they're being published right now.

It's the same old Han supremacy and centering of China, and marginalizing not just Indigenous Taiwanese but all Taiwanese identity, in barely perceptible ways unless you know what to look for.

If you have children in Taiwanese schools, know this.

Some Links

A few links for ya:

Myth Busting the Gender Pay Gap - if one more person tries to tell me it's because "women have children and then work fewer hours so it makes sense that they'd earn less", then Imma Get Violent.

It reminds me of a discussion with a local friend that someone related to me once: she (the local friend) was earning about 20% less than her male colleagues for the same work at some company in Taoyuan. Not only was she not a mother, she was single. My friend (a foreigner) asked if there was anything she could do about that, or if she might complain or work to change things.

"No, I can't. I'd get fired, and then they could go and tell the other companies not to hire me," she said (in short - blacklisting). "There's nothing I can do, that's just the way it is."

Schools Blasted Over Sexist Uniform Policy - apparently, some schools were trying to force girls who wanted to wear pants to provide proof of gender identity disorder. Leaving aside the aesthetic qualities of most school uniforms, especially in Asia, it's ridiculous to decide that a girl who wants to wear pants (because, hey, pants are more comfortable) must provide medical proof of a "disorder". That's not only ignorant toward those who are dealing with gender identity issues, but toward the simple fact that it's not weird for a girl to want to wear pants.

In Chinese: Taiwanese Woman Must Go to India to Wed Her Indian Fiance - aaaaaaannnddd apparently India is an "extremely high risk country" when it comes to international marriages, so Taiwanese who wish to marry Indians must, if this is taken as precedent, go to India to do so. First, why is India an extremely high-risk country in terms of marriage? Sure, it's not as developed as Taiwan, or even China (although, to be honest, I enjoyed my time in India far more than China and while it was pure chaos in India, the process of how things worked wasn't so maddening. I didn't find China to be that much cleaner than India, either, but I lived in rural China). But I don't exactly see massive numbers of Indians trying to marry their way into Taiwan for a better life, so what gives? I realize that around the world there are problems of "marriage for a visa" and "mail order marriage" - the second one being a tricky and complex issue in Taiwan - but come on. Secondly, this exposes a problem worldwide - in a sometimes-overzealous attempt to crack down on bride-buying and marriage-for-visas, a lot of couples who love each other and just want to get married have to jump through a lot of labyrinthine and migraine-inducing paperwork, go to some very expensive lengths (often including periods where one person can't work in the country in which they live, or one has to go abroad for awhile regardless of whether they can afford it), and at the end, risk being denied the right to marry. Any country can do this - it's not just a problem in Taiwan. Shame on you, Taiwanese government, but also shame on you, too, governments of the world.

 Amazon reviews for "binders" (full of women).

I realize that the actual phrase R-Money used was just as poorly stated as Obama's "You didn't build that" and he was trying to say he was interested in hiring more qualified women to his cabinet. I'm not hating on the idea that he tried to source qualified women because he didn't know where to find them already. The problem is, he didn't - he didn't ask for those binders, they were given to him, and his admittedly not bad stats on appointments of women after he was elected governor didn't stick around - they slid to levels lower than when he initially took office.

In the end, though, trying to have a conversation and effect real change in how women are treated, how bad the pay gap really is, and how underrepresented we are in the higher, more influential levels of business and politics has done nothing. As the Department of Labor blog notes, it's been 50 years since the first push for equal pay, and we still don't have equal pay. It's not working, or at least not well enough. So...it's time to get snarky. Maybe then people will wake up and realize what we're trying to say.

I LOVE MERYL STREEP

And finally - apparently Next Media is outta here. Sad. For all their occasionally ridiculous coverage, I liked 'em. Does this mean no more hilarious cartoons on international news topics?