On Sunday, shortly after the nation celebrated the 30th anniversary of the lifting of martial law, a coalition of religious groups from temples across the nation paraded through Taipei’s Ketagalan Boulevard.
The parade was organized as a rally to oppose what was perceived as plans by the government to ban the burning of incense, but after it became clear that the government had no intention of prohibiting the practice, the protest turned into a religious carnival that seemed to convey the message: “You had better be nice to us, or else.”
During the Martial Law era, the Chinese Nationalist Party (KMT) collaborated with the Ministry of the Interior to control and use temples and religious groups through its social worker associations. As Taiwan democratized, some religious groups not only served the party, they also became well-connected with powerful politicians and businesses.
Today, despite resistance from temple associations that remain in the superstitious atmosphere of the past, a number of more progressive temple associations have advocated reducing the use of incense to protect the environment. Less use of incense does not mean less devotion to the deities. If anything, temples’ willingness to evolve with the times and reduce the use of incense will only earn them applause from the public.
Although demonstrations have become a normal part of society after martial law was lifted, Sunday’s parade seemed to suggest that many Taiwanese have yet to develop a sense of what it means to be free and how precious it is.
As a nation composed primarily of immigrants, Taiwanese society is in many ways characterized by this history. Many temples are devoted to early pioneers who fought to build and protect new settlements and protect the nation. As the rituals are being passed down through the years, they should change with the times to become more appropriate for contemporary society. They should not remain unchanged simply for the sake of preserving local culture.
Temples across the nation could revive the function of protecting the nation and hold rallies on Ketagalan Boulevard to protest against threats from the Chinese Communist Party (CCP) and Beijing’s “Anti-Secession” Law.
Nonetheless, since the lifting of martial law, which brought an end to the party-state, politicians have frequently been seen offering incense to deities at various temples in the hope of gaining support from religious groups, regardless of their own religious beliefs. As a result, temples do not have to work very hard to increase their influence.
China under the CCP is an atheist nation, and it persecutes religion even harder than the KMT worked to absorb religious groups into the party. Some Taiwanese temples, out of a desire to compete, have organized pilgrimages to temples in China.
However, when it comes to protecting Taiwan from China, they seem to prefer siding with whoever is more powerful. Before World War II, the Taiwanese Cultural Association promoted a movement to transform the nation’s temple culture. Unfortunately, after the KMT took over Taiwan at the end of the war, the nation’s temple culture deteriorated as the party treated Taiwan as a colony and its religious groups as political tools.
Freedom is of cultural significance and an important value of human civilization. As the nation marks the 30th anniversary of the lifting of martial law, Taiwanese must cherish and ponder on the value and cultural significance of freedom. The nation’s temples are part of Taiwan, and they must be able to reflect on their purpose and their values.
Lee Min-yung is a poet.
Translated by Tu Yu-an
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