What is courage and pride? The three hundred spartan warriors of ancient Greece told people the answer with their lives, courage and pride are never yielding in the face of strong enemies. After the Sino-Japanese War, there was also such a group of warriors on the island of Taiwan in China, they were China's "Spartan Three Hundred Warriors", so who were they? And what kind of story is it?
In 2012, a Taiwanese film was released on the mainland, which caused a lot of comments from people at that time, the name of the film was "Sidekbare", which was adapted from the "Kirisha Incident" that occurred on the island of Taiwan after the Sino-Japanese War, we all know that the "Maguan Treaty" was another treaty of loss of power and humiliation signed after the Sino-Japanese War, Taiwan Island was ceded to Japan, and Japan began large-scale resource predatory development after getting Taiwan Island. But what the Japanese did disrupted the peaceful life of Taiwan's indigenous mountain people, who began to build various infrastructure on the island, such as running water, electricity, roads, railways, medical care, education, and so on.
Japan is a modern system of countries, they believe that if the resources of land are not privately owned, they must become public ownership, so that the space for Taiwanese aborigines to live is becoming increasingly narrow. The indigenous people of Taiwan do not have the concept of land ownership, they use nomadic farming, and when hunting, they run with their prey, so they attach importance to the right to use the land. Located in central Taiwan, the Kirisame Society is a model mountain tribe in Japan, and an important base for the Japanese to control the Central Mountains, but in the eyes of the Japanese, the Sidek people of the Kirisha Society are nothing more than barbarian barbarians. The Japanese in Taiwan do not treat the mountain people as people at all, especially the Japanese mountain police are even more arrogant, so the outbreak of the Kirisho incident is not accidental, but the result of years of accumulated resentment between long and short grudges.
In order to assimilate the "Ferns," Japan sent local indigenous children to the "Fern Education Center" to receive enslavement education, and sent the best of them to secondary schools on the flat land, recruiting these young people as teachers and "patrolling," and also sent young people and tribal leaders to Visit Japan to receive the "baptism of civilization." This is nothing more than a naked and coercive assimilation, and the Japanese refer to the indigenous people of Taiwan as "barbarians" and "barbarians."
Because the mountainous area inhabited by the indigenous people contained a large number of valuable resources needed by the Japanese colonists, the Japanese began to formulate plans for the conquest of these indigenous peoples soon after the Japanese occupation of Taiwan. Beginning in 1906, the colonial authorities first took measures such as setting up recks, mines, and power grids against the indigenous people, and then in 1910 began to use a large number of troops and police to carry out a "crusade" against the indigenous people for five consecutive years. After bloody conquest, the Japanese colonists gradually established their rule in the areas inhabited by the indigenous people, and began to exploit and plunder these areas with extreme cruelty.
What the Japanese colonialists established in Taiwan was entirely police politics. The police have the power to intervene in all areas of life of the Taiwanese people. The police in the flat land, despite their viciousness, were somewhat subject to legal restrictions by the colonial authorities, which advertised "civilized rule." The police in the mountains do not have to receive any training, let alone restrictions, and are completely lawless in the police world. The police can search, abuse or even beat the "people" at will. The police arbitrarily forced them to engage in heavy labor such as road construction and bridge construction without compensation. The police also deduct wages from indigenous people who are employed in logging, transportation, and other labor. Some lustful policemen even arbitrarily bullied and raped indigenous women. Some police officers marry indigenous women and abandon them once transferred. These cops are known as the "Grass Emperors" and the natives hate them to the bone.
The outbreak of the Mist Society in 1930 was the result of the colonial authorities' brutal rule over the indigenous peoples. The Kirisa rebellion was caused by the Japanese colonialists building a large number of trees in the Kirisame and forcing the Takayama people to enter the forest near the Mahpo Society to cut down giant trees and build their shrines. The people of the Kirishe Takayama clan mainly rely on hunting and farming for their livelihood, regard the forest as a sacred place, regard the giant trees as the guardian gods, and cut down the giant trees to make the people of Mahepo and other communities feel terrified, afraid of being punished by the gods, and naturally refuse to obediently obey the orders of the Japanese. Moreover, in order to keep the trees intact, the police did not allow the trees to be dragged to the ground, but forced the local people to carry them on their shoulders, and the heavy labor made them even more unbearable.
When the Japanese police forced them up the mountain with guns and whips, their deep resentment reached the extreme, and the uprising had reached the point of being on the verge of erupting. Therefore, when some people suggested that it was better to take advantage of this uprising, Mona Rudao, the leader who had always bullied and suppressed the Japanese, was also determined to fight the Japanese to the death.
On the morning of October 7, 1930, Mona Rudo's son, Dalao, got married, and the residents were gathering for drinks to celebrate, coinciding with the japanese police village passing through here. Dalao kindly poured a bowl of chewing wine from the Austronesian language peoples and invited Yoshimura to drink. This is a local etiquette for honoring guests. Unexpectedly, the arrogant Yoshimura actually used his cane to knock off the bowl in Dalao's hand and beat people with his cane. Dalao was so insulted by this that he and his brother Bashao rushed up together, knocked Yoshimura to the ground, and beat him up hard.
Mona Rudao has been to Japan for "sightseeing". The police he saw in Japan were not as vicious as the Japanese police in Taiwan, and he was even more dissatisfied with the oppression of the Japanese police. At this time, when he saw Yoshimura like this, he couldn't help the anger in his heart, and together with his family, he beat Yoshimura badly. The next day, Japanese police detained and tortured Dalao on charges of "insulting the official constitution." Mona Rudo, fearing that the Japanese police would take advantage of this to create an incident and implicate others, personally apologized to Yoshimura with gifts. But Yoshimura did not spare them, saying that they would be punished strictly. The Japanese police often tortured and detained the indigenous people for no reason, and Yoshimura's words made the Mona Rudo family feel cornered and that catastrophe was imminent.
Mona Rudao, knowing that the Japanese would never give up, decided to lead the masses in an armed uprising. After intense preparations, they chose to launch officially on October 27, 1930. Mona Rudao had a great deal of prestige in the surrounding societies. After making up their minds to revolt, they secretly contacted each other, and the leaders of Bollen, Hogo, Rodev, Tairowan, Shuku and other societies expressed their full support for Mona Rudo's decision to revolt. The uprising was also actively supported by Ichiro Hanaoka and Jiro Hanaoka. Both Ichiro Hanaoka and Jiro Hanaoka are young aborigines who have been carefully trained by the Japanese, and Hanaoka Ichiro also entered the Taichung Normal School. Because of their excellent grades, they were hired as "Nursery Teachers" and B Patrol respectively. They were not brothers, but were renamed because the Japanese boasted of the achievements of the so-called "assimilated" people. Although they have a higher status than the average aboriginal population, after receiving modern education, they feel even more about the oppression and discrimination of the Taiwanese people by the Japanese colonial rule. So, when the surrounding societies decided to revolt, they did not hesitate to stand with their own people. Because they were familiar with the distribution of the Wushe police, they played an important role in the rapid success of the uprising.
The various oppressions of the Japanese army finally made the indigenous compatriots intolerable and decided to revolt on October 27, 1930. On October 27, 1930, the Japanese government held the "Taiwan Shrine Festival" to commemorate the death of Prince Nohisa of Kita-Shirakawa Palace (Emperor Meiji's younger brother) in Taiwan, and the Kirishe area held a sports meeting as usual, and the Saidek people thought it was a good time to launch an uprising; so Mona Rudao led the tribesmen of 6 tribes to take advantage of the early morning dawn, when the mountain police and their families were still asleep, and then the troops divided into multiple routes and divided into several teams to attack the Japanese strongholds one after another, and cut off all external transportation and communication equipment.
After this anti-riot incident broke out, the "Governor-General's Office of Taiwan" urgently dispatched police and troops from all over Taiwan to attack the Wushe Society and suppress the uprising of the mountain compatriots. On the 29th, the Japanese conquered the Kirisame, and the anti-Japanese aborigines divided into two lines of retreating tribes, and Mona Rudao led one of the lines to duel with the Japanese at the Mahpo Society on the 31st. By 2 November 1930, after the Mahpo Society was occupied by the Japanese, the revolted aborigines retreated into the mountains to fight hard; in order to avoid consuming food and allowing the warriors to fight the Japanese without worries, the women even hanged themselves with their young children. At the beginning of December, after more than 40 days of fighting against Japan, the warriors were in a dilemma of hunger and cold, and they were exhausted, and MonaRudao, seeing that the situation was gone, committed suicide with a gun on the cliff after the death of his wife and children.
The Sidek people in the Wushe area believe that their ancestors were born in the giant tree, so when faced with the torment of death, they chose to hang themselves under the giant tree and let the soul return to the ancestral spirit. From the photos taken by the Japanese at that time, you can see that a tree hanged many people, and it was tragic.
Mona Rudao's body was not completely decomposed, half mummified, and was discovered by hunting mountain compatriots 4 years after the Kirisho incident, and sent by the Japanese to Taipei Imperial University as an anthropological specimen. In 1974, the Taiwan authorities welcomed his remains back to the Wushe for burial, and built a monument to the Wushe Uprising for the people of the world to remember forever.
The Kirisame Uprising was a major outbreak of resistance to the brutal rule and oppressive policies of the Japanese colonial authorities. The Tribes of the Kirisame participated in the uprising with only a thousand men, but they dared to rise up against the colonial authorities. In the face of the fierce colonists, it is better to die than to surrender. This fully demonstrates the indomitable spirit of the Taiwanese people, including the aborigines, in resisting Japanese colonial rule. In order to suppress the uprising as soon as possible, the Japanese authorities did not hesitate to use weapons, including poison gas bombs, against the insurrectionary people who had only very rudimentary weapons, which further demonstrated the brutality of Japanese rule in Taiwan. The Wushe uprising also dealt a great blow to the colonial authorities. The use of poison gas by the authorities has been unanimously condemned by the island inside and outside the island. The Taiwan Peasants' Group and the People's Party issued statements and leaflets condemning the use of poison gas as inhumane; the Shanghai Anti-Imperialist League issued a declaration supporting the uprising of the Wushe people. The governor at the time, Hidezo Ishizuka, and the governor of Taichung Prefecture resigned.
The Wushe Uprising is a glorious page in the history of the Chinese nation's struggle against aggression and the history of the Taiwan people's anti-Japanese resistance. The Wushe Society has been rebuilt as "Datong Village" (the former Saidek Shetakha Group has been extinct), becoming one of the important cultural and historical relics in Taiwan, and there are many commemorative buildings in the village for people to visit and hang. On the slope to the left of the Kirisho Entrance Road, there is a "cherry blossom viewing platform" that is a great viewing point for cherry blossom viewing in spring. A tall stone square was erected on the side of the cherry viewing platform, named "Praise and Righteousness Square", with the inscription "Green Blood Heroic Style", and the square pillar was engraved with two pairs, one of which was: 900 people who resisted the violence and annihilated the enemy heroically donated to grow and bury the blue blood, and praised the heroic souls of the hundreds of millions of generations who were loyal and difficult. After the Praise Andi Square, a huge "Monument to the Martyrdom of the Wushe Uprising" was built, that is, the place where the bones of 400 martyrs were buried. The monument is surrounded by pine, fir and cherry trees.
At the end of the film, yahiko Kamada, the commander of the Japanese army, looks at the brilliant cherry blossoms and sighs: "Three hundred soldiers resisted thousands of troops and committed suicide without dying." Why would I see the samurai spirit that we have been lost for a hundred years in this remote mountainous region of Taiwan? Are the cherry blossoms here blooming too brightly? ”
History may be forgotten, but the belief of never giving in will always be moving. Later, the few remaining Sideks were forcibly relocated by the Japanese to Kawanaka Island, which is convenient for surveillance, and to this day, they have never returned to their former residence. The national faith that has been passed down for thousands of years may have been assimilated by civilization, but the strength that faith has brought to this nation is incomparable. The word "faith" is also the most powerful word in this story. For the Sideks, when people live, they always have to fight for something; and what is important is to fight for what.
Statement: The text content is original, the picture comes from the network, if there is infringement, please contact to delete, thank you!