Bad reporting, Han Kuo-yu, and racism against Filipinos in Taiwanese society

This meme - not established Taiwanese media -  is the most accurate translation of Han's actual remarks that I've found. 

So, I'm sure you've all heard by now that Kaohsiung mayor Han Kuo-yu is a racist crapsack, but you might not be entirely clear on exactly how much of a racist crapsack he actually is, because it's impossible to figure out what his exact words were from print media. 

In looking for Han's direct quote, I found three different versions in United Daily News, Liberty Times and Storm Media, and decided none of them could be fully trusted. So, I found a video. Here's exactly what he said, with video evidence:

我想高雄市民跟台灣人民的心理狀態一定很大衝擊，怎麼瑪麗亞一下變成我們老師了？

My translation:

I think the hearts of Kaohsiung residents and Taiwanese would be greatly shocked, how can a Maria become our teacher?

'Maria' is a pejorative for a Filipina woman, connoting a woman of humble means who performs domestic labor. It's equivalent to calling them maids - referring to every woman in the Philippines as 'the help'. This particular insult is well-known in Taiwan, where many workers from the Philippines perform blue-collar labor in Taiwan. It's not just a racist word, it's a sexist one too as it specifically denigrates the domestic labor done by foreign women.

That word, "shock" (衝擊) can also mean an assault or lashing - it could just as easily be translated as "would assault the hearts of Kaohsiungers and Taiwanese".

The "...because how can a 'Maria' become our English teacher" is also important to understanding Han's meaning, it implies unlikeliness, impossibility, or mockery. How could The Help possibly teach us?

This is what he means and an accurate translation of his remark makes that clear.

Han goes on to say (from the video linked above, translation mine):

往菲律賓取才我覺得這個在一個克服的過程。... 如果我們從菲律賓引進教英文的師資，高雄的家長能不能接受? 所以我才會用瑪麗亞三個字，來做一個表述，所以我用瑪麗亞三個字不是有其他的意思在。...你為什麼不找美國，澳大利亞，英國的，你為什麼找隔壁菲律賓的？我的意思是說，家長心裡會有一個障礙。可是呢？菲律賓外語人才的輸出，已經很成熟，這個兩個這間，怎麼樣說服高雄的家長？ 

Filipino talent, I think this is a process of overcoming....if we introduce qualified English teachers from the Philippines, would Kaohsiung patriarchs/heads of household/old-timers be able to accept it [with the implication that they would not]. So, I can only say 'Maria' it's just an expression, so when I say 'Maria', there's no other meaning....Why don't you find American, Australian, English ones, why do you find people from the nearby Philippines? My meaning is, that's a mental obstacle for these 'patriarchs'/old timers. But? The Philippines sending out foreign language speakers is already very common. Between these two [extremes], how can we convince those old-timers?

This sounds like a reasonable position to take, because it's surely true that there are many racist people in Kaohsiung and Taiwan who would be bothered by or opposed to having teachers from the Philippines in positions of authority and respect in Taiwan, because to them, they are just "Marias".

That doesn't absolve Han of his initial comments, though. First, to say "I didn't mean anything other than that by the word 'Maria'" is about as tired an excuse as "I only used the N-word because I heard it in a rap song, not because I meant something racist."

And it doesn't hold up to even the barest scrutiny as an explanation: he's not quoting anyone in particular when he calls Filipinas 'Marias'. The word came out of his own mouth. He used it offhandedly, like a normal word anyone would use. He didn't adequately signpost his remarks as a quote or description of an attitude, because that's not actually what they were despite his "clarifications" later.

If Han had really meant to describe what Taiwanese think, and make it clear that he disagrees, he wouldn't have said 'Maria' so casually in the first place. This marks him not as an ally, but a concern troll: defending his words as describing what the other side thinks, but showing through his unconsidered language choices that, on some level, he is a part of that 'other side'. Someone who truly wants to change racism against Southeast Asians in Taiwanese society would simply not say "...how can a Maria become our teacher?"

It boils down to his meaning being, "I don't hate Marias, I'm just worried about racism in Taiwan, what with everyone used to them being so poor and being maids and all, it's sad to me that nobody wants those Marias to be their English teachers. I'm just concerned!" 

He didn't say "many Taiwanese unfortunately have an obstacle in their thinking to accepting the idea that teachers from the Philippines could teach them, and that is wrong. We need to persuade them and overcome this obstacle, because there are many qualified professionals, including teachers, from the Philippines." He didn't even say "many Taiwanese think of workers from the Philippines as 'Marias' and that is a problem", which, while a bit gasp-worthy, is at least kind of an accurate description of what some Taiwanese people think.

He said, and I repeat, "how can a Maria become an English teacher?" as casually as an American racist might say "How'd a ________ like her get a nice car like that?" 

(And see how I made it quite clear that such horrid language describes views that exist in the world, but does not reflect my own views? It's not hard.)

At the very least it didn't occur to him that unthinkingly tossing off the 'Maria' epithet might be a problem. That only happens when someone already thinks of a group of people that way, not when they are signaling disagreement or condemnation of an opinion others hold.

And if a leader is caught in such a gaffe and tries to insist that they don't personally feel that way about a particular group, but they're just worried that everyone else does, that's simply unacceptable. Leaders should not inflame societal prejudices, even if they are common; they should be examples of a higher, more forward-thinking standard. 

Let's keep in mind as well that he tows the same 'concern troll' line with marriage equality, saying his real concern is "the next generation" (won't someone think of the children?), not that he is anti-gay, while fraternizing with anti-gay groups. 


And he didn't even bother to defend his remark until later in the meeting when directly asked about it, or show awareness that 'Maria' is more than 'just an expression'.

If you look at reporting of Han's comments, you get distortions of what he said all over the place (all translations are mine). Some make his wording look a lot worse - from UDN:

引進菲律賓人才，這恐怕對高雄人、台灣人心理衝擊大，因為瑪麗亞怎麼變老師了？

Introducing Filipino talent, I'm afraid (as in, scared - not regretful) that this will be a shock to Taiwanese and Kaohsiung residents, because how can a Maria become a teacher? 

From Liberty Times:

這恐怕對台灣人心理衝擊大，因為瑪麗亞怎麼變老師了？

I'm afraid that this would be a shock to the Taiwanese, because how can a Maria become a teacher?

And from Storm Media, inexplicably making him look better:

韓國瑜認為，確實能夠借重，但必須先克服市民及台灣人民的心理障礙，讓「瑪莉亞變老師」，很多人內心會有衝擊。 

...「我覺得我想高雄市民跟台灣人民，心理一定有很大衝擊，瑪莉亞變成我們老師了，這要克服的過程，這可能心理衝擊很大。」 

Han Kuo-yu believes it is indeed possible to take advantage of /get benefits from [talent from the Philippines], but the psychological barriers of the people of Taiwan must first be overcome - to let "'Marias' become teachers", a lot of people will be shocked.  

"I think / I think that Kaohsiung residents and Taiwanese will be very shocked, Marias become our English teachers, we need to overcome this, this can be a huge shock." 

Storm tried to soften the impact of his words by mashing two quotes together - "Marias become our English teachers" and "we need to overcome this", making it seem as though he said these two things at the same time, when he didn't (which the video makes clear by his different positioning). It also erases the "because how can a Maria become our teacher?" by selectively cutting his quote and replacing "because how can..." (怎麼) with "let" (讓) outside the quote marks. 

In English the reporting isn't much higher quality.

From Focus Taiwan, which offers the most accurate translation:

Responding to a proposal that Taiwan could hire bilingual Filipino white-collar workers at a conference on Wednesday, the mayor said employing "Marias" as teachers would be a psychological shock for Taiwanese.

There's also this from Taiwan News, which is far worse but just translates the garbage from Storm Media above but does so in a way that make Han's comments sound erudite in English, when they weren't particularly eloquent in Mandarin:

In response to this, the Kaohsiung Mayor admitted the Philippines’ abundance of skilled labor could benefit the city, but said its residents would first need to overcome some “internal conflicts.”

“I believe witnessing ‘Marias’ become teachers would cause a clash in the hearts of the people of Kaohsiung, and Taiwan’s population at large. This is something that needs to be overcome; likely a huge internal conflict,” Storm quotes Han.

And the Taipei Times, with what I think is the most inaccurate translation:

Han on Wednesday told a meeting of the Chinese National Association of Industry and Commerce in Taipei that he feared that hiring educated employees from the Philippines as English teachers “would cause a psychological shock for Taiwanese, as people might wonder: How has our Maria become a teacher?” 

Focus Taiwan accurately placed the 'Maria' comment within the attitude of Han, which is the context in which he made it, and not as a description of what he thinks other Taiwanese think. The other two make him sound much better than he actually did, and situate the 'Maria' quip not as Han's own word (which it is) but as a description of something he disagrees with (which is not what he said until pushed - which outs him as a concern troll.) Some translations (like Taipei Times' work) add connotations to the translation - e.g. "wondering" - that are simply not there in his actual words. 

All of these seem so odd to me, because the video of his remarks is publicly available. I'm not even a native Mandarin speaker or a perfectly fluent one, and yet I found and translated it with little problem.

So why do some quotes - like Liberty Times and UDN - make Han's remark seem more shocking than it was (and to be clear, it was quite shocking on its own and did not need to be sexed up)? And why do others - like Storm Media - make it sound like not much at all? How is this unclear and inaccurate media reporting of Han's remarks affecting how Taiwanese think about the incident, and is it distorting public discourse?

In English at least, it is having a distorting effect. Several posts on social media have pointed out that Han's remarks should not be considered offensive, because that's what some Taiwanese really think, based on the Taipei Times and Taiwan News translations.

This makes me wonder how can we even have a real conversation about Han's remarks and racism in Taiwanese society if what we read isn't quoting him correctly.

I'm not sure why Storm Media - which I've found to be typically more reliable - made Han look better than he deserved, and why a pan-green and pan-blue rag each made him look worse. But because the inaccuracies are present across the entire media-political spectrum, it doesn't point to an attempt to polarize the Taiwanese political cleavage.

Rather, I think it's just plain old bad reporting.

I'll finish off with something bad, then something good.

Something bad:

Kaohsiung Mayor Han Kuo-yu (韓國瑜) on Saturday apologized for a recent remark in which he referred to Filipinos as "Marias," saying the term, considered by many to be a racial slur, was a slip of the tongue.

Han was sorry for the misunderstanding caused by his misuse of the term and said he looks forward to future cooperation with the Philippines, it added. 

No, Focus Taiwan. NO NO NO NO NO.

"Maria" is not "considered by many" to be a racial slur. Jesus F. Christ. It is a racial slur. Period. Han Kuo-yu said it, and only tried to insist it was a description of what other people think after he was called to task for it, without ever explaining why he'd throw it out so casually (because there is no explanation that absolves him).

It was not a "misunderstanding". We all understood him perfectly. People in the Philippines understood him quite accurately. And he didn't misuse the term - he used it exactly as it's meant to be used in racist speech.

Just as when my (dearly departed) grandpa referred to "those people" and then insisted, when I pressed him, that he hadn't meant it as an insult but "they're just a different community", I knew perfectly well that that's not what he'd meant. 

But then there's the good thing: when I moved to Taiwan 12 years ago, I don't know that a comment like this would have caused this kind of uproar in Taiwan. I passed more than one "Foreign Labor Go Home" protest, with old men carrying signs. I don't even know if such language was common then, because my Mandarin was crap, and I never heard of anyone raising a fuss about it.

But in 2019, despite some attempts to justify Han's language, the overwhelming response of Taiwanese public discourse is that it is not acceptable to talk this way, and racist speech and actions should not be tolerated.

If Han is correct about how many Taiwanese might think of English teachers from the Philippines - and he is, for some people - the fact that the backlash has been so swift and damning proves that not all Taiwanese think this way.

That said, it doesn't seem to be hurting his approval ratings, although I have long suspected something is really weird about whatever force underlies those ratings which is propping up Han. 

Taiwan has a long way to go - we need to treat immigrants from Southeast Asia better, end discrimination and give them the same opportunities for permanent residency and citizenship that white collar workers (who are largely Western) have - but this is real progress. 

Even policy wonks legitimize China and delegitimize Taiwan

Something very specific has been bothering me about this policy paper on "Taiwan's Democracy and the China Challenge", published in 2018 by Richard Bush and Ryan Hass.

For awhile, I couldn't pinpoint what didn't sit right, but despite seeming like a wonkish paper that ostensibly made recommendations in Taiwan's best interest, it somehow seemed to do the opposite.

After some thought, I've isolated what's wrong. Take a look at some of the language from the very end of the paper, quoted below.

To China, they say:

Take seriously the views of the Taiwan public (however discordant they may sometimes seem) and the centrality of the democratic system through which those views are expressed (despite its weaknesses). If China is ultimately to achieve its objectives concerning Taiwan, that will require fundamental changes, which in some cases will require amendments to the ROC constitution, which in turn can only occur if there is a very broad public consensus that those changes are in their interests. (Emphasis mine).

To Taiwan, among other more reasonable things, they say:

Maintain a consistent declaratory policy of not supporting Taiwan independence and opposing efforts by either side of the Taiwan Strait to alter the status quo.

The problem is that these two pieces of advice take for granted that China "ultimately achiev[ing] its objectives” is seen as a possible fair outcome, but in which the objective of Taiwan must be opposed.

This is a clear double standard, treating Beijing’s goals as acceptable and Taiwan’s as mere provocation, and reframes Taiwanese de jure independence as a goal of the government, not the will of the people.

And it is the will of the people. Data consistently shows support for Taiwan maintaining its sovereignty. This is expressed as "support for the status quo", but everyone knows that the status quo not a permanent solution and cannot hold forever, as China has made it clear that it will invade Taiwan if it must (or if Taiwan takes too long in surrendering everything it has fought for - freedom, democracy, human rights, gender equality, same-sex marriage, all of it).

The status quo also describes a state in which Taiwan is already sovereign. In other words, what these polls show is that Taiwanese want to keep the sovereignty they already enjoy and already see themselves as independent.

Consider this alongside consistent lack of support for unification with China, and this survey showing that a majority of Taiwanese would fight in the event of a Chinese invasion (I don't know how sound or flawed the survey was, but my anecdotal experience supports the results). Consider as well the fact that Taiwanese people are still not given a way to express their desire for independence, as changing the name of their country from "the Republic of China" to "Taiwan" could well precipitate a war with China: an outcome nobody (except possibly China) wants. As I've said before: to tell Taiwan that it cannot change its status due to threat of war, and then to say that their current status as the "ROC" means they must want to be "a part of China" is an insidious and unfair Catch-22.

Put another way:

The ROC provides protective (if misleading) cover, staving off invasion by maintaining the polite political fiction that the Taiwanese have not already declared their wish to be recognized as separate and independent.

How can a policy paper that claims to address challenges to Taiwan's democracy be taken seriously, when China's goals are given legitimacy as something that may be achieved, but Taiwan's are dismissed as hogwash, not even acknowledged to be the will of the people? The CCP's goals are ultimately the will of the party as the Chinese people don't get a say, and yet they are treated as the goals of China. The public will of the Taiwanese people is, in fact, the will of the country (messy and divided as it may seem, on this point things are pretty clear), and yet it is treated as simply the messaging of a few wayward politicians.

This is deeply unfair, if not deliberately misguided. It is not the position of a true friend of Taiwan, and not even reflective of the truth of Taiwan's position.

I can only think that Bush and Hass, despite claiming to care about the future of Taiwan, see the best or only possible outcome to be some sort of integration with China - they are quite willing to ignore what the Taiwanese themselves actually want. Perhaps this is because Bush and Hass don't have to live in the simmering mess of this unresolved conflict, a situation which they and people like them helped create. In any case, they aren't considering the feelings of the Taiwanese themselves.

Further to this, the notion that the necessary "amendments to the ROC constitution" for China to win this cold war require a "very broad public consensus that those changes are in their interests" is a garbage barge of poorly-considered perspectives. I would have expected better from two respected experts.

I cannot imagine any situation - short of the unlikely fall of the People's Republic of China - in which these necessary changes could ever be in the interests of the people of Taiwan, nor any future in which the Taiwanese would agree to them freely. Look at how China is treating Hong Kong: do Bush and Hass honestly think that Taiwan could ever trust China to safeguard their best interests? If so, what rock are they living under? 

Finally, here is what bothers me the most: experts like Bush go off on a writing bender whenever Taiwan so much as pipes up that it would like independence, thank you very much, which isn't even a controversial position in Taiwan (and shouldn't be on a global scale, either, seeing as they already have it). And yet, whenever China starts frothing at the mouth about Taiwan, talking about how it "cannot renounce the use of force" or that "Taiwan and China must and will be reunited", these same people who claim to care about Taiwan are silent. 

Why?

With doing lots of genocide, Xi Jinping of China keeps with tradition

Photos from the province full where Xi Jinping is committing genocide RIGHT NOW, not that the
New York Times thinks that's important, after all...his hair is graying, so...that's a story, right?

by Confucius McDoorknob
HONG KONG (because we can't report freely in China) — President Xi Jinping is known for keeping the rules of Chinese politics, amassing more power than any leader since Mao, and doing almost as much genocide. 

His latest attempt to shake things up may be one of his boldest moves yet: Mr. Xi is going slightly — though unabashedly — anti-Uighur, in total lockstep with longstanding Communist Party tradition.

For decades, Chinese leaders have attempted to show unnatural 'togetherness' between the various cultural and religious groups of China, a look that symbolized unity and gave the party a not-genocidey veneer.

But Mr. Xi, 65, appears to be dispensing with vanity as he presents himself as a relatable and avuncular mass murderer, part of his efforts to soften his hard-line policies.

As Mr. Xi takes part in the annual meeting of China’s legislature this week, the concentration camps he's set up to systematically wipe out the people of East Turkestan through re-settling the area with Chinese, a heavy-handed surveillance state, "re-education" and straight-up murder have been a hit with delegates and the public.

“He’s very humble,” said Gu Yan, 47, an employee at a technology firm in the eastern city of Xiamen. “He’s not afraid to be himself.”

Mr. Xi has a history of making genocide choices that underscore his image as a man of the Han people. He is often pictured in China wearing a navy blue, zippered windbreaker which doesn't have any blood on it because he doesn't personally do all the genocide, a symbol of humility as he leads a campaign against corruption and also anyone who criticizes him or the CCP, anyone who is not Han unless they are an obedient "ethnic" minority that will dance for Han tourists and also wear colorful costumes but never actually question their (subordinate) place in Chinese society.

His lots-and-lots-of-murdering further reinforces that image, as well as Mr. Xi’s desire to be seen as a paternal figure - I mean like if your dad was a murderer - and live up to the nickname by which he is popularly known, “Murderin' Uncle Xi,” China apologists and flunkies say.

“It’s not this image of the stodgy cadre who must be exactly dyed and dressed in the right mold,” said Western Guy O'Whiteass, a useful idiot who studies Chinese history and politics at Prestige Academy, whom we asked to make it look as though we did any real research into what's actually going on in China. “It’s an image of the party that is more relatable and less apparatchik-like in its aesthetics, but definitely not in its murdering of people who look, act and believe differently."

Going full-on Hitler was not always such a big deal in China — both Mao and Deng Xiaoping, China’s paramount leaders, embraced spilling blood on Chinese soil for infractions such as asking for freedom and human rights. The former was thought to have caused the deaths of millions during the Great Leap Forward and Cultural Revolution, and the latter, of course, gunned down protesters (or just ran over them with tanks) during the Tiananmen Square protests, which the world seems to have forgotten about and we definitely don't want to remind you about with this article because, you know, profit.

But more recently, as the party promoted a “collective leadership” model to spread power more evenly after the strongman days of Mao so that the blame for disappearing thousands if not more of their own citizens would be more difficult to pin on a single person, and any given person would be able to deny knowledge or complicity, genocide was not as widely practiced, although murder and disappearance definitely still happened.

In the past, how much genocide one does has often been seen as a symbol of status within the party. In 2015, for example, Zhou Yongkang, China’s former chief of domestic security, was shown confessing to crimes during a sentencing hearing, his formerly jet-black hair having turned into a shock of white while he was in detention. Of course, that was probably because he was tortured and forced to admit to whatever the party wanted. 

Zhang Jiehai, a sociologist at the Shanghai Academy of Social Sciences, said that in the past Chinese officials embarked on genocide in secret so as not to raise eyebrows both in China and abroad. But now, he said, Chinese officials are younger and society has grown more open. 

“It has become more natural,” he said. “The leaders no longer need to cover up their actual literal real-life concentration camps.”

How exactly Chinese officials maintain the "I didn't mass murder anyone oh actually haha I did"  look is something of a state secret, though copious amounts of money are probably involved.

Mr. Xi’s murder record was mostly unknown when he rose to power in 2012. But as he has grappled with a slowing economy, diplomatic tussles in the South China Sea and a trade war with the United States, he has turned to taking the lives of anyone who opposes him in thought, deed or creed or just looks like someone who might, so as to scare people away from assailing his position of power.

His really-serious-genocide-committing look has not gone unnoticed in the party.

In 2016, a delegate at the National People’s Congress said she had noticed during a meeting with Mr. Xi that he had "done a lot of genocide, I mean, I'm not criticizing him or anything, please don't drag me away and torture me."

“Our country is so big,” the delegate, Zhu Xueqin, speculated at the time. “He needs to manage all sorts of things and it’s very hard.”

Mr. Xi’s example seems to be catching on: many members of the Politburo, an elite 25-member council at the highest levels of the Communist Party, also are surely complicit in some genocide. 

While genocide might be seen as undesirable elsewhere in the world (President Trump proudly declared on Saturday, “I have not committed genocide, at least not yet”), in China some view it as a sign of wisdom.

At barbershops in China, stylists said they applauded Mr. Xi’s decision to kill lots of non-Han people who are viewed as a disobedient threat to CCP control. 

“It makes him look like he works harder — that he’s laboring day and night,” said Liu Ke, a stylist at a salon in the central city of Xi’an.

Jiang Zhirong, the co-owner of a barbershop in a Beijing alleyway, said Mr. Xi couldn’t go wrong.

“Whether he mass murders lots of people I don't know and don't care about or not,” she said, “the president has great style.”

Vegetarian/Vegan braised pork rice (滷肉飯)

Because I don't want to blog about any of the serious stuff going on right now (from the Kaohsiung mayor Han Kuo-yu being a racist douchebag to my concerns about International Women's Day in Taiwan to the way the Chinese state treats women as per an excellent piece in Foreign Policy)...

...please enjoy a recipe for the tasty lu rou fan I made for dinner last night, entirely out of vegan ingredients. (Well, the egg obviously is not vegan, but you can just leave that out. Other recipes exist, but I daresay mine captures the essence of this dish, just without meat.

That said, please don't think that it's impossible to tell the difference. Certainly, without all that delicious pork fat and general porkiness, there is a slight difference in taste (and a bit of a sesame undertone, but it's pleasant). I tried to make it up through adding other veggie-friendly ingredients that have meaty, hearty flavors but it's not exactly the same.

The sesame oil and preserved tofu are what give this dish some of the meatiness that the pork would otherwise lend; they are really essential for this reason.

Vegetarian/Vegan Braised Pork Rice (generously serves 3, comfortably serves 4)

Eggs, however many you want (leave these out for vegan cooking), hard boiled and shelled
1 package king oyster mushroom (杏鮑菇)
1 package brush mushroom (I don't actually know the formal name for these but they look like brushes)
1 package dry tofu (豆乾) - I like the I-mei brand which is marinated
1 package regular tofu （豆腐), pressed under a heavy object for at least half an hour
1 cup rice wine (米酒)
1 cup low-sodium soy sauce (薄鹽醬油)
1/2 cup regular soy sauce (醬油）
1 teaspoon five spice powder (五香粉）
1/2 teaspoon white pepper （白胡椒粉）
green onion （蔥）, chopped, white and green parts separated
garlic (蒜頭）- three cloves, minced
sesame oil (芝麻油／香油), maybe a quarter cup?
preserved tofu (豆腐乳), the darkest/blackest you can find, 1 tablespoon
fried shallots （炸得小蔥／青蔥), 3/4 cup
sugar （糖) - 1-2 tbsp (to taste)
water (水) - at least 1 cup, more as needed
white rice (白飯) - freshly made and hot
pickled Taiwanese veggies from a jar, if you want

Place the regular tofu on a flat plate with some sort of lip and put something heavy on it - I use a cutting board underneath a teapot full of water. Press for at least 30 minutes until water leaches out.

Bring eggs to room temperature, hard boil, then immediately dunk in icy water to remove shell. Set aside.

Wash all mushrooms.

Mince both kinds of tofu and both kinds of mushroom into tiny cubes - mix together.

In a large wok, heat up sesame oil on medium-low heat. Add the whites of the green onion and the garlic, cook until fragrant (just about a minute). Add the sugar, shallots, white pepper, five spice and preserved tofu, breaking up the tofu so that the whole thing is smooth and oily and liquidy. Add rice wine and bring to a boil. Add both kids of soy sauce and one cup of water, bring to a low simmer. Cook down for a few minutes until everything is well blended, then add your minced mushrooms and tofu, and the eggs. You could also add a few thick slices of ginger, but I don't.

Cook and cook and cook and cook - at least 30 minutes at an absolute minimum, more if you like. You'll want the sauce to be getting thick and gravy-like, the eggs to take on a deep brown color, and the tofu and mushrooms to soak up so much of the sauce that they also become deep brown and look meaty. Add water whenever the sauce gets too thick.

When you feel like it's ready, remove from heat and spoon over hot rice. Each serving should come with one egg.

I like mine to be thick and to 'cover' the rice, so I can mix it in. Some people like it soupier so it soaks into the rice. Either is fine - just add more water if it's too thick, or cook longer if it's too thin. The tofu and mushrooms should hold up to this.

Put some pickled veggies on the side if you like, and garnish with some of the green parts of the onion.

Refrigerates really well - and is actually a bit better re-heated the next day after the braising sauce has really soaked into the tofu and mushrooms, and cooked down again with more water - and probably freezes well, too.

Enjoy!

Evolving thoughts on the same-sex marriage bill

Metal star and Sexy Legislator Freddy Lim hands out rainbow flags with the New Power Party

Here's a quick recap of what's going on with the same-sex marriage bill (I'm sorry to say I can't call it marriage equality), which moved to the Legislative Yuan recently. 

From Facebook friend Michael Garber quoting Yahoo! News Taiwan (link in Chinese):


This morning, the draft marriage equality law, “The Enforcement Act of Judicial Yuan Interpretation No. 748” received enough votes in its first reading to skip committee and proceed straight to second reading.

Next, comes a month of inter-party deliberations, and then a final vote (I don't think the law will require a third reading).

All parties let their members vote as they please, and in spite of 5 DPP legislators voting against it, the bill had enough support to proceed.


Edited: I mentioned that NPP legislator Hung Tzu-yung didn't vote and wondered why. It turns out she's in the hospital about to give birth but does support the bill. Good reason, and good tidings to her!

There's also an anti-marriage equality bill that has very little support (it doesn't have the support of the KMT caucus whip). From Taiwan News:


Despite pleas from marriage equality opposition group Happiness of the Next Generation Alliance, Kuomintang legislators will not introduce a draft bill that would see same-sex unions defined as non-marital [ed: meaning that words such as 'marriage' would be reserved for opposite-sex couples, though same-sex couples would be able to form unions] during Tuesday’s legislative session.

The group called on the KMT caucus at the Legislative Yuan Monday to help put the proposal into action. Legislator John Wu (吳志揚) told CNA the party would not yet be introducing the bill as it has not been viewed by enough of the caucus, and opinions on same-sex marriage differ among members.

CNA reports the bill is still likely to make it to parliament on March 12, but not necessarily under the name of the party caucus.


What this means is that the Executive Yuan bill - the "Enforcement of 748" one - is moving more quickly than the legislation aimed at blocking it/shooting it down, and that the former seems to be better supported overall. The general sentiment, outside of the People First Party, is that they want this through and in effect as soon as possible (probably just as much to minimize its impact on the 2020 elections as to actually ensure that same-sex couples can marry as soon as possible, and surely to get it through before the May deadline when the civil code interpretation will change if nothing else is done.)

I've had a lot of thoughts spinning around in my head regarding the "Enforcement of Interpretation 748" bill on same-sex marriage, and still can't say my I support it with a full heart.

But I do want it to pass, and that's close enough. I think you should too.

The clearest reason is that the LGBT community is backing it, and if we straights want to be good allies, it would be smart to follow their lead. To prove my point, here's a post from a popular pro-
equality group, asking people to contact their legislator to ask them to support the bill:





Plus, I have it on very good authority (not revealing my source, but just trust me) that the Executive Yuan worked with LGBT groups to make sure they crafted something that the LGBT community could ultimately accept, while also trying to craft legislation with an apolitical title that wouldn't overly inflame or demonize conservative groups (it doesn't do the latter at all, though they took offense regardless).

So if the LGBT community can accept this, so can I. If they want it passed into law, so do I.

Second, conservative groups are so mad that the government did an end-run around their anti-gay rhetoric. And I love that. Their anger is a good measure of whether a bill is suitably progressive for the moment - if they like it, it's probably terrible. If it makes them mad, there must be something good about it.

Third, it provides a clear path forward, avoiding the mess that could ensue if we let the May 24th deadline pass with no law. It also renders impossible the chance that, if the DPP loses in 2020, that the KMT will appoint more conservative judges who may reverse the Grand Justices' decision. We need more than a court interpretation in place.

And finally, the more I think about the ways that the draft bill is unequal, the clearer it is that the Executive Yuan is basically telling LGBT groups, "we're putting this in here as an olive branch to anti-equality groups, because they sure do love to scream 'won't somebody think of the CHILDREN?!', but we know perfectly well that it doesn't line up with the spirit of interpretation 748, which specifically references equality. That means you can challenge it legally and you have a good chance of winning, as same-sex marriage becomes normalized in society in the meantime. Keep fighting!"

Basically, they're handing them a fighting chance while making it look like a concession, and that's just brilliant. Something tells me LGBT groups in the know are aware of this (no source; just my intuition).

So perhaps it's not time to celebrate just yet, because the fight will continue.

But we can support the path that LGBT groups have decided to accept, and hope that this law passes. 

No, those MRT station codes are not useful

An article ran in CommonWealth Magazine recently about the usefulness of Taipei MRT's use of Hanyu Pinyin, and the letter/number coding system for the stations, pointing out that some visitors were "still getting lost" in Taipei, because they didn't speak Chinese and therefore didn't know how to pronounce station names like Da'an, Qilian, Xindian etc etc.

Now, in the past 5 years or so I've encountered exactly one lost person. It's not that hard, the maps are quite clear (the exits in relation to where one wants to go above-ground are less clear, however). But CommonWealth says it's a thing:


Donna is a Canadian studying Chinese in Taiwan. She chose to live near the Da’an MRT station for its convenient location. Yet the first time she met with her landlord, she was an hour late because she was unable to find Da’an Station on an English-language map, which indicated the station name as “Daan”. They way she pronounced the name, it sounded like the single character da (“big” or “great” in Mandarin), rather than the compound name Da’an (da + an), the standard Romanization rendering.


Yeah, okay, I get that it can be difficult to pronounce the station names if you are not familiar with Pinyin, and I'm sympathetic to non-Mandarin speaking visitors who get confused. But as some folks have pointed out:

If you move to Taipei to study Chinese, and then get lost because Daan station isn't spelled "Da'an", you've lost control over your life. https://t.co/JKphwBofaN pic.twitter.com/9FbQ0lIiWi

— Klaus Bardenhagen (@taiwanreporter) March 2, 2019

I'm not defending it, but part of life in Taiwan is understanding that the competing and often incorrectly-applied Romanization systems are pure chaos, and there can be no order arising from them. This is most likely because there is a lot less agreement on the trajectory of Taiwanese culture, and it shows in battles over Romanization, which often act as symbolic battlegrounds for the minority in Taiwan who want the country to remain as close to China as possible (if not integrate completely), and the majority who don't. Contrast this to, say, Seoul, where my husband lived just as the old Romanization system for Korean was on its way out as a new one was implemented, and the transition went much more smoothly, with far less chaos and overall entropy.

It would be better if we could standardize. It would be great if we didn't spell 中和 as Zhonghe, Chungho, Jhonghe, Jhongho, Zeüngho, Zongh1983q, Jh0ñg0, Zheungheau, JZH*YFEJK¯\_(ツ)_/¯@)(jfh!!!  or whatever.

I don't even care how we do it anymore, though I have a personal preference for Pinyin despite it being from China (hey even a broken clock is right twice a day). I would prefer that whichever system we use be implemented correctly - for Pinyin, that means apostrophes and perhaps even tone markers. If we use the deeply annoying and old-timey looking Wade-Giles, then the apostrophes are necessary. Otherwise, how am I supposed to know whether, say, someone named Cheng Chi-chong pronounces their name Zheng Ji-chong, Cheng Chi-zhong, Zheng Zhi-chong, Cheng Zhi-zhong, Zheng Qi-zhong or whatever combination of these it might be?

But I also daresay that a part of "studying Chinese", especially in Taiwan, is understanding that tHeRe CaN bE nO oRdEr FrOm ChAoS. Welcome to Taiwan, m'loves. Get used to it?

The CommonWealth article then goes on to talk about the coding system:


As for the station coding system embarked on this month, TRTC relates that it is responsible only for adding codes on this project, and not for revisions to the Romanization of metro system names.

With a sizable sum of NT$30 million having been spent on the project, domestic traveler Ms. Kuo remarked that the addition of station codes has absolutely no impact on her, except perhaps for making everything a little more complicated.

However, in the effort to gain more overseas visitors, rather than spending a lot of money to codify the metro system, the money would be better spent on an overall rectification of MRT station names, Hanyu Pinyin, and signage, as helping visitors understand and spell the words properly is the most user-friendly international practice.


On this I agree. The coding system is completely useless.

The reason why? Nobody local uses them, nobody local knows them, and that's probably not going to change.

So if you need to ask directions, you'll probably be asking someone local, and they won't know because they don't know the codes. They're not helpful at all for getting information from others. And if you are just trying to read a map, you don't need to know how a station's name is pronounced, you just need to match the letters of the station name on the LED scroll on the train or on the platform to the one on the map you are using.

With that in mind, let me tell you about that one lost person I met. I was with a friend (who happens to be Taiwanese and speaks excellent English, having gotten her PhD in the US) entering Da'an station, and a lost looking foreign woman approached my friend while I was adding money to my card. She asked my friend - who, again, is local - whether the station we were at was "R2".

My friend looked at her blankly, like, "huh?"

"R2? Is this R2? I was supposed to get off at R2 which is the terminus, but the train stopped here but this doesn't seem right. Is it R2? I think the map says it's R5? I'm so confused!"

My friend: "R....2? R...5?"

I walked up to them to see what the deal was just as my friend figured out what on earth she was talking about. We all walked over to a map and showed her that she'd boarded a train terminating at Da'an, not her destination of Xiangshan, so she needed to get back on the red line train in the same direction.

She kind of rushed off as I tried to advise her not to use the codes to ask directions, because nobody local knows them so they actually create confusion when trying to ask directions.

I really hope she figured it out on her own.

Deliberately Lost in Translation: How Language Is Used to Obfuscate Taiwan's Reality

Consume any mainstream English-language media about Taiwan, and you'll come across an abundant lexicon of terms that sound as though they help define the Taiwan-China situation: "renegade province", "split in 1949", "dialect", "Mainland", "reunification", Chinese", "One China Policy" and "status quo" are probably the most common. More recently, there's also the term "one family", though that doesn't seem to have made the leap to English quite yet, and there's the perennial "tensions", a term which has already been covered extensively for its problematic usage.

These terms are readily employed by writers wanting to appear knowledgeable about the region  - especially non-specialist journalists, though some specialists do it too.

The problem?

Many of these words phrases don't translate well into English, and the ambiguity created by imperfect translations is, in my opinion, being intentionally used to imprint an inaccurate narrative of Taiwan in the international media.

In other cases, the meanings of the terms are clear, but the most common translation is simply wrong, yet encouraged - by China that is - because it promotes their preferred perspective.

And in still others, the implications of the terms call to mind a state of affairs that simply does not exist.

All of these are invisible hurdles that Taiwan advocates must vault in order to make Taiwan's case to the world - every minute we spend arguing over the meaning or use of a term, we waste precious time of other people's attention span to actually make the arguments we want to make in the first place. We are literally held back by language. And I daresay this is not an accident. It is entirely deliberate.

There doesn't seem to be a comprehensive breakdown of this strategic use of language anywhere else and why it's a problem for Taiwan, so I've created one here. Let's have a look - starting with the biggest headache of them all.


"Reunification"

The Mandarin term for Taiwan and China (ostensibly peacefully) uniting is 統一 （tǒng yī). It means "unify" or "unification". If you wanted to add the meaning of the "re-" prefix in English to that, it would be something like 再統一 (zài tǒng yī). I've also recently heard the term "回歸" (huíguī), and there's 光復 （guāngfù), which means 'retrocession' or 'recovery', but is rarely used outside of formal speech.

So here's the thing - nobody actually says these in Mandarin. They always use "tǒng yī". The Mandarin term for this concept is "unification". It doesn't mean -  and has never meant - "reunification", though I suspect many in China view it that way, because they've been taught to.

It's not a natural perspective arising from history: the Qing era - an imperial era, really - and the brief interlude between 1945-1949 are the only times in the history of both China and Taiwan that one could argue that the two were united. Both are open to interpretation, however. During their reign, the Qing were not considered Chinese (they were Manchu, which was considered a different group of people). Qing Dynasty China was arguably a Manchu colonial holding; Taiwan was too. And not even all of Taiwan - for most of their time 'claiming' Taiwan, the Qing only controlled the western part of the island, and for most of their reign it was not considered a 'province' in its own right. Before that, Taiwan was not considered 'Chinese', as the people living there were indigenous, and China's borders were considered to end at the sea. 

So was there one China under the Qing Empire or were there two colonial holdings - Taiwan and China? That's a discussion worth having for a clear historical perspective (though as far as I'm concerned it changes nothing about Taiwan's right to sovereignty now). The government which accepted Japan's surrender on behalf of the allies was not the same government that ceded Taiwan to Japan. Likewise, the People's Republic of China and the Republic of China were never united.

The problem with "reunification", then, is not only that it's not an accurate translation of the Chinese. It also assumes a particular historical interpretation - that Taiwan and China were once clearly unified and that the change in government from 'empire' to 'republic' doesn't matter. "Unification" is a less politically marked word; regardless of one's interpretation of history, it provides the linguistic room the conversation to happen. For that reason alone, it is the more appropriate term when discussing peaceful integration (non-peaceful integration would be "annexation").

So what to make of news outlets using "reunification" as though it's the correct term? I can only assume the editors don't know what they're talking about. Reuters, especially, has just put out some hilarious junk on this point:


China translates the word “tong yi” as “reunification”, but it can also be translated as “unification”, a term in English preferred by supporters of Taiwan independence who point out that Beijing’s Communist government has never ruled Taiwan and so it cannot be “reunified”.


The CCP does promote the use of "reunification" over "unification" to describe 統一, but the rest of this is laughable. It subtly gives credence to the CCP's preferred term by referring to it as "China's" choice of translation, not that of a political party with a particular objective regarding Taiwan, and marks the less problematic and more accurate/directly translated term as political by saying that it is used by "supporters of Taiwan independence" - as though to use it is to make a political statement. When, in fact, the opposite is true: "reunification" is an inherently more politicized word, as it is promoted by a particular political group (pro-China/CCP supporters) and is not a direct translation of the Mandarin term.


"Renegade Province"

This one is interesting, because it doesn't seem to appear in Mandarin-language media regarding Taiwan. A friend of mine asked about this recently, and the answer he got was that media from China discussing Taiwan never use "renegade province", because that would imply that the majority of the people in that province wanted to be "renegades", and that they'd elected a government that represented that wish. China can never admit to its own people that this is in fact the case (and it is!) - it has to refer to those who support Taiwanese independence as "splittists" and make them seem like a loud minority.

This view that Taiwanese national identity is a minority separatist movement is underlined by the recent comments of a Chinese general, who warned that "Taiwanese independence supporters" would be considered "war criminals" if China "were forced" to invade. That would only be possible to carry out if it were a minority of Taiwanese - otherwise, the implication of that statement is that the majority of Taiwanese (so, somewhere between 11 and 23 million people) would be war criminals. But that's exactly what would happen! This general - and China as a whole - cannot admit openly that the majority of Taiwanese favor independence (more on that under "status quo").

The phrase "renegade province" in Mandarin would - to the best of my knowledge - be 叛變的省份 (pànbiàn de shěngfèn). That phrase pops up in Internet searches, but doesn't seem to make any appearances in any major Chinese-language media.

So where did "renegade province" come from?

The best I can puzzle out is that it was picked up by foreign-language media, first appearing in 1982. Prior to that, China had used it to describe northern Vietnam, and the foreign-language media started using it to describe Taiwan out of a desire to summarize the CCP position succinctly (apparently Lee Teng-hui used it too? I have no evidence for this but someone I trust said he did).

The unfortunate side effect is that it gives the international media an easy way to avoid clarifying that China calls pro-independence support in Taiwan the work of "splittists", but that in fact, such a category would include most Taiwanese.

I assume some good faith from the international media - I don't believe they are intentionally trying to distort the narrative. They just don't know better. The CCP, on the other hand, tacitly encourages it, as it keeps Taiwan's perspective from being fully included. It frames the Taiwan issue as being similar to 'separatist movements' that Westerners, at least, seem to think of as destabilizing, overly ethno-nationalist or not their business (how many Westerners do you know who actively support a Kurdish state?), rather than accurately portraying the desire of most Taiwanese to merely maintain the sovereignty they already enjoy.


"Chinese"

In Mandarin, there are two ways to refer to a person as "Chinese". The hypernym for this is "華人" (huá rén), and it means a person of Chinese ethnic heritage - whatever that means. Not everyone from China is similar genetically - the Uighurs and Tibetans certainly aren't - and plenty of people who are certainly not from China are Chinese, and not all Chinese speak the same language or are Han, so it's really a reified sociopolitical construct rather than a real definable thing.

But, anyway, let's say you had ancestors from China whom most people would consider "Chinese". It is quite possible in Mandarin to call oneself huá rén the same way I call myself "Armenian" even though I'm a US citizen: without making any statement about one's nationality. You can be Singaporean, Malaysian, Taiwanese, American, Australian or whatever and also huá rén. 

The other term is more of a hyponym: 中國人 (Zhōngguórén), and it specifically means "from China, the country" - as in, a citizen of the People's Republic of China.

Taiwanese who also claim Chinese ethnic identity overwhelmingly refer to themselves as huá rén - only a unificationist or someone actually born in China would call themselves Zhōngguórén.

And yet, in English, both of these terms are translated as "Chinese". It's very confusing, and the Chinese government benefits from the ambiguity - and wants to keep it that way. So much so that it considers all Chinese regardless of citizenship to be primarily Chinese.

This bleeds over into another confusing term: "overseas Chinese". "Overseas Chinese" can be citizens of China who happen to live abroad, or citizens of other countries who emigrated from China, or from other countries with ancestral heritage from China. The Chinese government also benefits from this ambiguity because it makes it easier to defend not only their harassment of Chinese citizens abroad, but their interference in the actions of citizens of other countries (many members of the Chinese Australian community referenced in the pieces above are citizens of Australia, not China).

So, when some know-it-all Dunning-Kruger type says "but the Taiwanese are Chinese!" as though that is a good argument for Taiwan being part of China, he's confusing huá rén (a person of Chinese ancestry, the same way most Americans have ancestry outside the US) and Zhōngguórén (a person from China). Or he's deliberately equivocating: deliberately using the huá rén meaning of "Chinese" to convince listeners that Taiwanese are the Zhōngguórén kind of Chinese.

If you're wondering whether this quirk of English translation is intentionally exploited by the Chinese government, well, they equivocate in the exact same way. So yes, it is.

Bring this up, and you might well get some version of "yeah but to be Chinese is a different notion, because of...uh, cultural differences, so the two terms connote more closeness than when Westerners talk about their ethnic backgrounds!"

Except it's not and never has been. First, if it were, there wouldn't be two clearly separate terms for it. Second, ask any Taiwanese what they think of the term huá rén and you won't hear that it's similar in meaning to Zhōngguórén. If anything, they'll tell you the opposite. And in order for this "but they are the same" nonsense to have any purchase, the Taiwanese would have to agree with it - and most don't. Otherwise you're just telling people what they should think of their own language and identity. Don't be that person. 

This makes it difficult not only to talk about the parts of Taiwan's cultural heritage which come from China, but for Taiwanese to talk about their ancestry without it being politicized. I'm sympathetic to Taiwanese who don't want to cut off their connection to their Chinese ancestral heritage, and how difficult it is to express that clearly in English without implying that one wants to be a citizen of China, when the two words are the same in English.

And if you're wondering why Singaporeans, Malaysians, Americans and others of Chinese heritage refer to themselves as "Chinese" without hesitation, it's because China's not trying to take over Singapore, Malaysia or the US. They are trying to take over Taiwan. The political implications are simply more dire, and that is not an accident.


"Dialect"

As someone who studies Applied Linguistics, this one has me clawing at the air with rage.

First, forget the stupid adage that a language is a dialect with an army and a navy, or however it goes. That was an off-the-cuff joke by a non-linguist. It explains the political reasons why we have separate "language" names for dialects (e.g. Hindi and Urdu), but linguistically it means nothing.

The labels "language" and "dialect" can only be applied in relation to other languages/dialects. In relation to Urdu, Hindi is a dialect, but in relation to Tamil (which is entirely unrelated), it's a language. American English and Australian English are dialects in relation to each other; in relation to German, each is a language.

Languages are mutually unintelligible. Dialects may sound different and have some different features, but are mutually intelligible.

By that rubric, Minnan (Southern Fujianese) and Taiwanese are dialects of each other. In relation to Mandarin, they are languages. Cantonese is a language in relation to Mandarin. Taiwanese, Mandarin and Cantonese are not mutually intelligible.

But oh look, here comes Dunning-Kruger Guy again, and he took Chinese 101 as an elective in college. "But the Chinese [he means Mandarin] word for them translates to 'dialect'! Hah! I explained it!" 

That's true - in Mandarin, the word 方言 (fāngyán) - as in 地方的語言 or "language of a place" - is translated to “dialect", but the underlying implication is more like 'tongue spoken by people of a nearby [in China] place'. This is entirely a sociopolitical construct: in defining what "is" and "is not" China, the tongues spoken "in" China are more conveniently referred to as "dialects" so as to promote a sense of political unity that helps the leaders of China to maintain control and discourages the formation of unique cultural/national identities within China.

It is very convenient for the Chinese government to refer to Taiwanese, which is intelligible by people from southern Fujian, but nowhere else in China - as a "dialect". It implies that Mandarin speakers can understand Taiwanese...but they can't. It promotes a sense of unity where there is otherwise none. It makes it more difficult to talk about this aspect of Taiwanese identity in English, especially as Mandarin was essentially forced on Taiwan by the KMT's language policies, so that the vast majority of Taiwanese now speak it.

Dunning-Kruger Guy: "But they can understand each other through writing because the writing systems are the same! Nyah!"

Sort of, but no. It's more that Taiwanese doesn't have its own writing system, so Chinese ideographs were adopted in order to write it. In that sense, someone who can read Mandarin can puzzle out some Taiwanese writing, but that doesn't mean they are mutually intelligible, any more than Japanese and Mandarin (two different language families) are mutually intelligible just because one can write Japanese in Chinese ideographs (kanji). What's more, with underlying differences in how the characters are used and how the grammar works, it's not as intelligible as you think.

Don't believe me? Ask a Mandarin-speaking/reading friend who is not from Taiwan and doesn't speak Taiwanese or Minnan what this says:

哩講三小！ 恁祖媽係大員郎。

Go ahead, I'll wait.


"...split in 1949"

I'll try to keep this one short - the issue here isn't that it's completely wrong, it's that it leaves out key details that change the entire story.

First, I'm not so sure that the ROC (Republic of China) and the PRC (People's Republic of China) "split" in 1949 so much as the ROC fought a civil war with the Communists; the Communists won, drove out the Nationalists and their ROC government, and formed the PRC. To split, two sides must have once been united, and the ROC and PRC were never united.

It also implies, through omitting the history immediately prior to 1949, that before that date Taiwan and China had been united. For how long? Who knows! The media never says!

It's true that from 1945-1949 the ROC controlled both Taiwan and China after a fashion (I mean for most of that they were in the process of taking over for the Japanese on Taiwan while fighting a progressively more dire civil war in China so they would not have actually controlled both places at the same time for even that long, but let's not nitpick).

But before that, Taiwan was a colony of Japan, and before that, a colonial holding of the Qing. To boil that complicated history down to "split in 1949" makes it easier to write succinctly, but also implants in readers' minds this idea that for a significant period of time before 1949, Taiwan and China were part of the same country. And that is simply not the case. To the point that many people who consider themselves well-versed in international affairs likely don't even know that Taiwan was Japanese, not Chinese, before it became part of the ROC. Why? Because the media rarely mentions it!

And why doesn't the media mention it? In part because it takes up valuable word count, but in part because the "China experts" that the media talk to never bother to emphasize this point. And why would they? It helps China's case that Taiwan is Chinese if the rest of the world conveniently forgets that Taiwan used to be Japanese. 


"Mainland"

I hate to be one of those people, but let's take a quick look at the first dictionary results for the term "mainland":









The clear connotation of "mainland" just going by these definitions is that it is the main/continental part of a territory, and that outlying islands which are referred to in relation to it are also part of said territory.

By that metric, the only reason to use the phrase "Mainland China" in relation to Taiwan is if you want to imply that China and Taiwan have some sort of territorial relationship, or that Taiwan is a part of China. If you believe they are two sovereign or at least self-ruled entities, it makes no sense at all. In that sense, Taiwan doesn't have a mainland, unless you want to refer to "mainland Asia" (as Taiwan is a part of Asia, but not a part of China - you can also refer to "mainland Asia" in relation to, say, Japan).

So why do people keep saying it? I think partly force of habit - because former president and slightly deformed voodoo doll Ma Ying-jeou was pro-unification (yes he was, and is) and his administration used it, or if one is a journalist, perhaps because everybody else still does for some reason. I'm not sure how people came to believe the word was neutral or apolitical. It's not.

If you are wondering just how political "mainland" is, remember that it is required as a corresponding term to "Taiwan" in Xinhua's style guide, which is a reflection of Chinese government policy (seeing as Xinhua is state-run news, as basically all news in China is).

And yet it's become so ingrained in English discussions about Taiwan that people I know have asked what other option there is to refer to China (like, oh, "China"), and then resist, saying that just calling it "China" is political, but "Mainland" is not, when the opposite is true. That's frankly tiring. 

So if you want to talk about Taiwan exactly the way the Chinese government prefers, by all means use "mainland". I don't know about you, though, but I prefer not to be a useful idiot.


"Status Quo"

The thing about the term "status quo" is that it's not wrong - it describes the situation of Taiwan being de facto independent but not de jure independent.

That said, the status quo as it exists today does allow Taiwan to rule itself. It has sovereignty. From the Taiwanese perspective, it may be said that Taiwan is already independent (if we leave aside the compelling argument that the ROC is a colonial entity and true independence will come the day we formally change to a government of Taiwan).

Yet, when people who don't know Taiwan that well refer to the "status quo", they seem to think it means that Taiwan is in a much more precarious state of limbo - I've met people who genuinely think that Taiwan's current status is "a part of China but wanting independence" (like Xinjiang), or that China has some official say in how things are run here (they don't), or that Taiwan simply doesn't have a government (how would that even work on an island of 23.5 million people?). In any case they don't realize that the 'status quo' effectively renders Taiwan as de facto sovereign.

So if you are wondering why I would say that the Taiwanese favor independence when polls show they favor the status quo, it's because the status quo basically is independence. Considered alongside the fact that there is almost no support for unification, the public will is clear.

I do believe this is somewhat purposeful: while the Chinese media refer to Taiwan as a part of China in their own media, internationally they are quite happy to encourage the misconception that "status quo" means Taiwan does not currently have sovereignty in any form, when in fact it does. 


"One China Policy" 

Last but not least, we have the most misunderstood policy in...quite possibly the history of modern international relations.

A frightening number of laypeople and writers confuse the US's "One China Policy" with China's "One China Principle".

The American "One China policy" (which is not so much a single, formal policy as a set of confusing and ambiguous policy decisions, acts, communiques and official documents) stipulates that there is one government of China. Somewhere in this dizzying array of papers, there's an acknowledgement that people on "both sides" agree that there is "one China" and Taiwan is a part of it (wording that was penned back when the government of Taiwan felt that way, but was a military dictatorship and therefore not representative of the will of the people).

These documents, however, are more of a recognition or acknowledgement of the situation rather than a formal statement about what the US believes vis-a-vis China. That is to say, the US government acknowledges China's position that their territory includes Taiwan, but does not say that the US necessarily agrees (or disagrees) - only that the issue should be settled bilaterally.

Leaving aside the fact that a bilateral solution is not possible, the clearest interpretation of the "One China policy" is that the US takes no formal stance other than that there should be no unilateral moves. That means Taiwan can't unilaterally declare independence, but also that China can't take Taiwan by force.

So why do so many people seem to think that it means "the US believes Taiwan is a part of China"?

First, because China's own "One China Principle" (which does say that Taiwan is Chinese) sounds so similar to the "One China policy" - and there's no way that's unintentional. Of course they want it to be confusing.

Second, because every time someone points out that Taiwan is already self-ruled, and that the US maintains close (unofficial) ties with Taiwan which include arms sales and trade as well as unofficial consulates, a bunch of yahoos butt into the conversation with "but One China Policy! The US says Taiwan is Chinese!"

Some of these are surely Dunning-Kruger Guys, but I suspect a fair number of them are PRC trolls who deliberately muddy the issue and crap all over these conversations, so that we Taiwan advocates spend time fighting with them rather than getting our message out to people who might listen.

Let me repeat: China wants you to think that the US agrees that Taiwan is a part of China, and so it (probably) deliberately gave its own policy a similar name in the hope of confusing you, and is all too happy to let Internet trolls (who may be on its payroll) further obfuscate the truth. 


* * *

It's quite late now and I've just spent my whole evening writing about the deliberate use of language to confuse non-experts into believing half-truths and untruths about Taiwan. Sometimes this is done through exploiting ambiguous translations into English, sometimes through promoting certain word choices and unhitching them, through repeated use, from their political origins. And sometimes through deliberate style choices and other means.

I can only hope the international media will wise up and start reporting on Taiwan and China with more accurate terminology and clearer explanations, but I've got to be honest. Most of the folks writing for said media don't know the region well enough, and I'm not holding my breath.

In the meantime, everyone reading this should take a long look at the language they use to talk about these issues, and start using accurate terms that make Taiwan's case to the world, rather than holding ourselves back with terminology deliberately put in place to make it more difficult for us to do so.