Xu Dishan's image of a scholar and the literary world he created are well known. Born on the treasure island of Taiwan and raised in the mainland of his motherland, his Taiwanese identity has never weakened even during the most rampant period of Japanese colonial rule. Xu Dishan's strong sense of the Chinese nation and the anti-Japanese patriotic ideology that has been formed since he was a child have accompanied his life, which is the embodiment of the ancestral lineage and bloodline inheritance. In August 1941, Xu Dishan was overworked for the War of Resistance and died suddenly. He used the pen as a spear and used the patriotic feelings written with his life to inherit and carry forward for his children and grandchildren. This article attempts to sort out how Xu Dishan views the Taiwan issue, how to understand Taiwan's relations with the mainland of the motherland, how to face the mission of the times of national salvation, and further clarify that his motherland's feelings and Chinese national cultural identity are the basic characteristics of that generation of Taiwanese. The study of Xu Dishan is of enlightening significance for our overall understanding of the Taiwanese community in the mainland of the motherland. On the occasion of the 80th anniversary of Xu Dishan's death, I would like to remember Mr. Xu Dishan with this article!
1. Taiwanese identity under the consciousness of the Chinese nation
Xu Dishan was born in 1894 in Tainan Fucheng, the oldest prefecture in Taiwan, with his ancestral home in Jieyang, Guangdong Province, and his native longxi, Fujian. Xu Chao, the ancestor of the migration, moved from Jieyang to Chijian (Tainan) during the Ming Jiajing period, and his father Xu Nanying was a late Qing Dynasty jinshi. When Japan invaded and occupied Taiwan, Xu Nanying served as the leader of the Regiment Training Bureau of the Taiwan Preparatory And Defense Bureau of the Qing Government, defending Tainan and fighting to the end. When Xu Dishan left Taiwan with his family in August 1895, he was only one and a half years old, and he had no memory of Taiwan. However, he often recounts the situation in Taiwan. His posthumous work" "My Childhood" wrote: "The cession of Taiwan forced my family to leave the township in 1895. When I was a child, I used to tell me about the exodus at that time, and I only remember a few things that were a bit interesting. One was that before she boarded the ship in Anping, she went to the Guandi Temple to ask for a signature and asked when Taiwan would not return to China. The poem replied to her that China is like a dry poplar, and there is no hope until it has new shoots at the bottom of the root. Convinced that if Taiwan is not returned to China, she will certainly not be able to see the bottom of her home again. ...... My father didn't go with us, he took the National Defense Soldiers in the mountains... Keep an peace. "The essay "My Childhood" has a distinctly autobiographical color. It is the mother's repeated narration that makes up for the lack of memory of Xu Dishan in Taiwan in the early stages of childhood. Since childhood, he learned the fact that his father Xu Nanying, under the leadership of national hero Liu Yongfu, had led the military and people in southern Taiwan to resist the Japanese invasion; later, he compiled his father's poetry collection "Peeping in the Garden and Leaving Grass", from which he read out the pain and resentment of his father's failure to resist the Japanese defense, and returned to his hometown province with his father's nostalgia poems to visit relatives and friends in Tainan Province. Xu Dishan was well aware that his mother and his brothers were directly related to Japan's occupation of Taiwan, a Chinese territory; his mother's simple understanding that when Taiwan returned to the embrace of the motherland, it was the day when the Taiwanese who were on the mainland of the motherland returned to their homeland, which was deeply embedded in Xu Dishan's mind.
Xu Dishan also told lao she, Zheng Zhenduo and other close friends about his Taiwan experience. Zheng Zhenduo recorded Xu Dishan's account in this way: "Dishan has five brothers, all of whom are real gentlemen. He once told me that his father was an official in Taiwan. There are a lot of properties there. When Taiwan was occupied by Japan, it was declared that those who remained in Taiwan could still preserve their property,...... His father summoned five brothers and asked them who would like to stay in Taiwan and inherit the property, but none of them was willing. In this way, the family gave up all their assets and returned to their motherland. As a result, they become very poor. Brothers can't make their own living without very early. Xu Dishan's family gave up the Tainan industry, distributed the rest to the People who stayed in Taiwan, and resolutely chose to cross the sea back to the mainland of the motherland. The decision and action of the patriotic Taiwan compatriots not to accept Japanese colonial rule and return to the mainland of the motherland reflect the backbone and bloodiness of the Chinese; while the Taiwan people, who have always adhered to the anti-Japanese battlefield on the island, have expressed their patriotic aspirations through face-to-face struggle, and they have all made due contributions to the independence and liberation of the Chinese nation in their own way.
Xu Dishan's compilation and publication of his father's poetry collection, the recording of his mother's story of Taiwan's past, and the narration of Taiwan's experience to his children and friends are the manifestations of Xu Dishan's Taiwanese identity. The national government's investigation materials during the War of Resistance Against Japanese Aggression emphasized that Xu Dishan was "a prominent family of Taiwan who stayed in the interior of the motherland." Song Feiru, a Taiwanese national who participated in the National Government's work to recover Taiwan, pointed out that "the service of the Taiwanese people contributed to the motherland's education and culture such as Xu Dishan, and their merits are not great." Obviously, among the Taiwanese who lived and grew up in the mainland of the motherland, Xu Dishan was a well-known person. The Identity of Taiwan under the consciousness of the Chinese nation is the general consensus of Xu Dishan and his contemporaries.
II. Reflections on the Taiwan Issue
How does Hsu Di Shan define the characteristics of the People of Taiwan? He once discussed the Taiwan issue with his fellow villager Song Feiru. In March and April 1930, Song Feiru, editor-in-chief of New Oriental, translated the paper "Taiwan under the Iron Heel of Japanese Imperialism" by the founder of the Japanese Communist Party, "Taiwan under the Iron Heel of Japanese Imperialism", which was published in the 3rd and 4th issues of New Oriental, so that the compatriots of the motherland could understand the oppression and exploitation of the Taiwan people under Japanese colonial rule. This Song Feiru translation uses the pen name "banana farmer". Xu Dishan wrote the preface to the translation as a Taiwanese and put forward the concept of "Taiwanese with Chinese blood". He wrote: "Let us not forget that some of the descendants of the Han nationality have become slaves of other ethnic groups, and have become the so-called subjugated inferior nationalities,...... The most in the middle of this part are Taiwanese! Shame and grief should always exist in the hearts of any citizen who lives in China. ...... Japan's colonial policy toward Taiwan is, to put it simply, to develop the japanese forces and interests in Taiwan and to squeeze out the Taiwanese of Chinese blood so that they cannot live in Taiwan. "Taiwanese of Chinese descent" answered the question of who I am and where I came from. Hsu Stressed: The people of Taiwan under Japanese colonial rule have a common trait -- Chinese blood, which means the inseparable blood ties between Taiwan and the motherland. "The bayonet of Japanese imperialism has cut through the territory of Taipeng, but cut off the national sentiment of 'blood thicker than water'" The Japanese colonial authorities, which ruthlessly suppressed the anti-Japanese struggle of the compatriots on the island, also had to admit that the root cause of the resistance struggle was that the people of the island belonged to the Han national system and embraced a strong Han national tradition in terms of language, ideology, belief, customs, and habits." "Whether they are in the mainland, Taiwan, or overseas, that generation of Taiwanese people have a strong sense of motherland, showing a strong sense of Chinese national cultural identity and belonging."
How does Xu Dishan express Taiwan's relations with the mainland of the motherland? Xu Dishan believes that "Taiwan and the motherland were originally a family, like brothers, and for a while, because of the family's economic difficulties, they sold their little brother to other surnames, which was ostensibly a separation from the family." This little brother suffered a lot under the jurisdiction of other surnames (referring to Japanese colonial rule, the author's note), but his brother should not forget his brother's pain. Here, Xu Dishan highlights the geographical concept of "motherland" - the mainland of the motherland. Xu Dishan used fraternal relations to describe the relations between the mainland of the motherland and Taiwan. In the early days of Taiwan's restoration, Song Fei-ru, then deputy director of the Education Department of the Taiwan Administrative Office, when talking about the mutual affection, mutual unity, and mutual integration of compatriots on both sides of the strait, he again mentioned Di Shan's remarks on the fact that compatriots on both sides of the strait are brotherly relations, which aroused the attention of compatriots on both sides of the strait. Both the mainland and Taiwan are part of the Chinese nation and are sons of the mother of the motherland. The people of the mainland of the motherland and the people of Taiwan are the descendants of the Chinese nation and brothers of the same root, the same species, and the same language. The mainland and Taiwan are inseparable and inseparable communities of common destiny.
Xu Dishan called on flesh and blood compatriots to care about each other and maintain close ties. After deeply thinking about cross-strait relations, Hsu Di-shan pointed out: "It has been more than thirty years since Taiwan was ceded to Japan. We in China's headquarters have paid attention to the fact that taiwan compatriots have very little background in life. Most of this reason is because papers on the taiwan incident are rarely recorded in newspapers and magazines, so the average person has no way of knowing their recent situation. In addition, there are too many incidents in China's headquarters, and although many people know about it, they do not have the time to pay attention to them, and occasionally talk about the life of taiwan compatriots, but only sigh. In China's current situation, it is still too late to take care of itself, let alone be able to take care of the brothers who gave up their brothers and sisters more than thirty years ago? Chinese cannot be taken care of for the time being, and it is difficult to blame each other. But don't take the desire to know taiwan's near-state bottom heart and the bottom of the taiwanese people's bitter situation under foreign rule to eliminate it. When Lu Xun interacted with young people in Taiwan, he also said that the compatriots in the motherland have not forgotten the people of Taiwan, "because their country is too tattered, there are so many internal and external troubles, and they can't take care of themselves, so they can only put these things in Taiwan aside for the time being." Xu Dishan understood the difficult situation of the mainland of the motherland at that time. It is worth noting that he did not stop at understanding, but actively thought about how to deal with it, emphasizing that mutual concern and emotional connection between his flesh and blood compatriots were essential. In his view, only by establishing more information channels for the compatriots of the motherland to understand the people of Taiwan will it be conducive to the compatriots of the motherland paying more attention to the living conditions and mental state of the people on the island, and then enabling the "Taiwanese people with chinese blood" to receive more help and support from the compatriots of the motherland. In 1924, Xu Dishan and His Taiwanese villager Fan Benliang organized the publication "New Taiwan" in Beijing, based on the consideration of letting the compatriots of the motherland understand the people of Taiwan. As the publisher of the publication, Xu Dishan was responsible for the publication funds, and because "New Taiwan" publicized anti-Japanese remarks, it attracted the attention of the Japanese colonial authorities, and Xu Dishan's name was also recorded in the Japanese police archives. The fact that many revolutionary young people in Taiwan of the same era carried out anti-Japanese activities on the mainland of the motherland, publicized the anti-Japanese patriotic propositions through various channels, won the recognition and support of the compatriots of the motherland, and further expanded their combat effectiveness and influence, which shows how important it is for the flesh and blood compatriots to care about each other and have close ties.
Third, in the face of the mission of the times to save the nation from extinction
The outbreak of the July 7 Incident opened the prelude to the All-round War of Resistance against Japanese Aggression of the Chinese nation and activated Xu Dishan's innate anti-Japanese patriotic sentiment. At that time, Hui Dishan was the director and professor of the School of Chinese at the University of Hong Kong, and a bull's ear holder in Hong Kong's cultural circles. He actively participated in the Anti-Japanese Salvation Movement and held many social positions, such as the director of the All-China Literary and Art Circles Anti-Enemy Association (hereinafter referred to as the "Literary Association"), the executive director of the Hong Kong Branch of the Chinese Cultural Association, the director of the Chinese Cultural Association, the director of the New Character Society, and the president of the Sino-British Cultural Association. As Zheng Zhenduo said, "At the beginning of the sacred War of Resistance, he (referring to Xu Dishan, the author's note) stepped forward and dedicated himself to the motherland, doing the work that should be done for the War of Resistance. The War of Resistance turned this scholar, who was quietly working in the research room, into a brave fighter. "Xu Dishan's role change from scholar to fighter is not achieved overnight, he has experienced the pain of leaving his hometown brought about by Japan's occupation of China's territory of Taiwan since childhood, and the anti-Japanese ideology has a long history, and his role change is a historical necessity. The Taiwan compatriots were not absent during the Chinese-People's War of Resistance Against Japanese Aggression, and the various efforts made by Xu Dishan on the cultural front are one aspect of our understanding of the Taiwan compatriots' devotion to the motherland's War of Resistance. Every Taiwan compatriot who fought to resist Japan and save the country firmly believes that the fate of the Taiwan people is closely linked to the motherland, and only when the motherland wins the War of Resistance can Taiwan return to the embrace of the motherland.
This gritty and courageous cultural fighter has a strong sense of national distress. From the vanguard of the new cultural movement in the May Fourth period to the fighters on the cultural front during the War of Resistance Against Japanese Aggression, Xu Dishan "faithfully served his times, and he helped the times move forward without blocking the progress of the times." In his view, we should step up the work of the cultural front and live up to the soldiers and people who have sacrificed themselves since the War of Resistance Against Japanese Aggression and the common ideal of national independence and liberation. Therefore, he participated in various anti-Japanese activities and began to write on various anti-Japanese themes, and his work was extremely intense. He held that the people must have a profound understanding of the country and understand that the survival of the country is closely related to the people; he reminded the people that they should have a sober mind and correct thinking, and not fall into the wrong path of jealousy, good name, impermanence, ruthlessness, and no ideals; he complained for the poor and the suffering, and cried out for the eradication of corrupt officials and corrupt officials who made the country difficult to make money; he stressed that the independence and liberation of the Chinese nation must rely on the compatriots themselves, and it is absolutely unreliable to hope that they will receive assistance from "others" after the international situation improves. He hoped that his writing would inspire his compatriots to feel the nation and the nation, and always express their worries about the future of the country.
This gritty and courageous cultural warrior has contributed to the promotion of unity among his compatriots. Hui Dishan united people in Hong Kong's cultural and educational circles and used every opportunity to publicize the great righteousness of the Anti-Japanese Resistance and inspire the patriotic passion of his compatriots. The Hong Kong branch of the Association of Literary and Art Circles carried out various struggles under the leadership of Xu Dishan —there were differences in the Literary and Art Circles of Hong Kong at that time, and "the left and right factions were even more two camps, and the struggle was carried out in this land of bullets, which was uneventful on the outside and thrilling on the inside"—and made good progress in giving play to the important mission of the literature and art of the War of Resistance. He is extremely important to hong Kong's cultural and educational circles and even to the national literary and artistic circles, just as Mao Dun said: "Today, when the domestic culture is quite rampant," "there is an extreme need for well-educated and correct warriors like Mr. Jishan." Xu Dishan interacted with Yang Gang and other CCP figures and agreed with the Communist Party's anti-Japanese patriotic ideas. After the anhui incident, Xu Dishan and Zhang Yilin jointly sent a telegram to Chiang Kai-shek, calling for unity in the War of Resistance, and took the lead in signing a declaration on Hong Kong's cultural circles to oppose the "anti-communist" friction created by the Kuomintang authorities. He pointed out that "our nation is entering the most critical juncture, and the people must certainly be consistent on the great goal of national survival", "but even if there is disagreement on the plan for the future of the country, we should tolerate each other, be open and honest, and reduce friction." "The difference of opinion and suspicion of the party directly affects the expected effect of the War of Resistance. Xu Dishan opposed the suppression of progressive cultural groups and democrats, "constantly fighting the evil old forces to the end." As the big brother, dewang promoted the work of the cultural front of the War of Resistance against Japanese Aggression in Hong Kong, and also played an important role in the unity of the literary and artistic circles of the whole country.
This gritty and courageous cultural fighter attaches great importance to the cultivation of anti-Japanese youth. In order to strengthen the strength of the cultural front of the War of Resistance Against Japanese Aggression, Xu Dishan devoted himself to cultivating young people, and his idea of fighting for the complete liberation of the Chinese nation and the protection of Chinese national culture had a great impact on the youth, and he was praised as "the tireless young mentor of insults". He warned the youth in a serious tone, "The concern of college students for society and politics is our traditional ideal since ancient times, because the purpose of studying is to serve the country in the future, and at the same time to train everyone's attitude and answer to current political and social problems." In times of crisis, it is especially necessary for young people to have a deep understanding and understanding of the problems and the facts." "China's destiny is in the hands of young people" and "promising young people should strive for the present and the future" to make China's society develop and progress. At that time, young people from Guangzhou and other places were in exile in Hong Kong, and the Hong Kong and British authorities oppressed and restricted young people, resulting in a serious situation of youth out of school and unemployment. Xu Dishan set out to run an amateur school to solve the difficulties of study and work for these exiled young people. One young man recalled: "The young people were in dire straits because of their work and study, and we sent two representatives to ask him for advice. Not only does he not have the shelf of an ordinary university professor, nor does he have the unpleasant smell of a famous writer, he solves our difficulties bitterly, assumes the responsibility of his leadership without prevarication, we forget that he is a university professor, we forget that he is a famous writer, what we feel is the enthusiasm and bravery of the youth, with a sincere and amiable attitude, it is really admirable! Xu Dishan raised funds to set up an amateur school to practice the proposition of "teaching amateurs to amateurs". However, before it could be realized, he had already given his life for the War of Resistance. Mao Dun sighed that it is deplorable that a large number of young people in Hong Kong have lost the leadership of Xu Dishan.
Conclusion
Xu Dishan's feelings of the motherland and the cultural identity of the Chinese nation provide us with a cross-section for us to understand the Taiwanese group on the mainland of the motherland; as a "noble family of Taiwan staying in the interior," Xu Dishan has considerable appeal and influence among compatriots on both sides of the strait, bringing us some enlightenment to further understand the Taiwan compatriots on the mainland of the motherland. First, the Taiwan compatriots on the mainland of the motherland have inherited Chinese culture and are committed to the reunification of the motherland. Xu Dishan was born in Taiwan and grew up on the mainland, but his Taiwanese identity has never weakened, which is a typical substance of that generation of Taiwanese. From his father Xu Nanying's anti-Japanese defense and Xu Dishan's struggle on the cultural front of the War of Resistance against Japan, to the eldest daughter Xu Dixin's participation in the rescue work on the anti-Japanese front, the three generations of the family fought hard to resist Japan, firmly believing that the fate of the motherland and Taiwan is closely linked. Several descendants of Xu Dishan have successively joined the Taiwan Democratic Self-Government League, devoted themselves to the great cause of the reunification of the motherland, and inherited and carried forward the family tradition of patriotism and love for the homeland. The "phenomenon of Taiwan League members" that Taiwan compatriots on the mainland of the motherland are proud of -- two generations of fathers and sons and three generations of grandchildren expressing the feelings of the Taiwan League -- also confirms the fact that the Taiwan compatriots on the mainland of the motherland have inherited the blood of Chinese culture and are committed to the reunification of the motherland. Second, the history of the struggle of Taiwan compatriots on the mainland of the motherland is part of the history of the struggle of the Chinese people. Xu Dishan, who fought the mainland of the motherland, patriotic Taiwan compatriots who rushed to the front line of the motherland's War of Resistance, and Taiwan compatriots on the mainland who are currently committed to the reunification of the motherland have all demonstrated the contribution and love of the sons and daughters of Taiwan to the motherland, and they also deeply love the land and relatives of their hometown. Third, the CPC has always attached importance to the Taiwan people's suggestions on the reunification of the motherland. During the War of Resistance Against Japanese Aggression, Taiwan compatriots such as Xu Dishan in Hong Kong, Li Youbang in Guangzhou, Xie Nanguang, Li Chunqing, and Song Feiru in Chongqing threw themselves into the motherland's War of Resistance and spared no effort for Taiwan's reunification. At the moment when cross-strait relations are complicated, revisit the patriotic feelings of Xu Dishan and his contemporaries of Taiwanese predecessors, and their unswerving spirit of struggle for the complete reunification of the motherland will surely be carried forward and inherited by compatriots on both sides of the strait! (The author of this article: Xu Kang, a research librarian of the Hongyan Revolutionary History Museum in Chongqing, authorized the original release of this number, if you need to reprint, please indicate the source.) ）