2013年8月19日 星期一

【影片】聖山法王聖誕暨台灣神林茂生聖像安座大典


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台灣大地文教基金會
 2013-08-20

活動影片精華版

祈福典禮
從2013年8月18日開始,不公不義的馬政府,其因果報應將會愈來愈大,台灣神的力量已經發揮,儘管有兩個颱風的警報,今日聖山依然是陽光普照,天人配合。

「聖山法王」乃眾多台灣神的法號,每位同修都是聖山法王的一部分,我們也是上帝的一部分,聖山是無形至高主宰與台灣神結合成為「聖山法王」,「聖山法王」其中的元素包含每位同修所奮鬥的精神力量,將來同修也都會回歸於「聖山法王」,大家還未成佛就能與神明並行,這是應元台灣神道一件非常奇妙的事。

能到聖山奮鬥的同修,都是經過種種考驗,心無貪求利益之人,所以同修所得到的是無形的光彩,不是有形的名聲。所謂百年樹人就是把精神力散發出去,聖山建設要做的更是千年樹人之事,因此台灣民主的聖地就是聖山,台灣的民主大神就是「聖山法王」,台灣民主的代表就是台灣神,每位同修都是撐起「聖山法王」的鑄腳。

來台灣的中國人愈來愈多,具民主、自由、人權、法治思想,能信仰台灣神的中國人,也會與台灣神的精神結合,因此台灣神是世界性的,這一點非常重要。

台灣神道同修一定要到聖山發揮志工精神,維護聖山,努力付出才堪能成就自己「聖山法王」的神格,同修除了為家庭奮鬥,也要為聖山奮鬥,為台灣奮鬥。



禮敬護國即地大菩薩林茂生博士祈禱文

彼之悲智啟蒙思想    如日清淨顯光明

持自由劍斬殖民毒    滅愚闇苦之逼迫

結社辦報針砭時政    為公義作獅子吼

著述興學作育英才    教育民主為己任

領命行願無形應化    護國保台首之神

今日聚會   祈願神灵

應元救劫   威能顯聖

加持吾等   無畏無懼

和平建國   貢獻世界文明

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (6/6)


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台灣大地文教基金會
2013-08-20

台灣神信仰的推廣 (6/6)
推廣時的特殊狀況 (續)
有遭遇過228家屬前來詢問,為何看不到他的受難親人被列為「台灣神」而自發性提供圖文資料給志工的狀況。

亦有信仰天主教的228家屬林黎彩女士看到臨時「台灣神」神座上的親人照片解析度不佳,而提供原始照片給志工的情形。也曾遇到從美國回台灣參加遊行的228家屬李榮欣老先生,遊行路上與志工相談甚歡,來到移動式「台灣神」神座後,發現自己的親人在列,基於本身是基督教只能向神座行注視禮,更表示要把「台灣神」的平安符帶到美國與親友們分享等意料之外的良好互動。

(本系列終,「台灣聖山-生態教育園區」階段資料(一個228台灣神信仰的根據地……).即將推出)

Promotion of the faith of Tâi-uân-sîn (6/6)
Special Situation during Promotion (Continue)
The most memorable experiences of the “Worship Tâi-uân-sîn” movement during the street promotion are the encounters of victims' families. For instance, some of them asked why their relatives’ photos were not shown in the temporary gods’ seat. To be recognized and accepted, they were voluntary offering their relatives’ photos and detailed information to volunteers.

In other encounter, Mrs. Lin, Li-tsai, a Catholic, noticed the blurring of her relatives’ photo while looking at the temporary gods’ seat, and then would like to provide the original picture. Interestingly, Mr. Li, Jung-hsin from the United States accidentally met with one of volunteers in a protest rally and had a very pleasant conversation, and later was very surprised to find their relative showed up in the temporary gods’ seat. As a Christian himself, the staring courtesy was the way to show the respect towards Tâi-uân-sîn. Later, he expressed the willingness to bring the talisman of Tâi-uân-sîn back to U.S. and share this unusual but pleasant experience with relatives. A series of photos of the victims' families are shown in Picture 18 through Picture 21.

(Series End. The Stages of Education Center (The Taiwan Holy Mountain - Ecological Education Park). Coming soon.)

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (5/6)


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台灣大地文教基金會
2013-08-19

台灣神信仰的推廣 (5/6)
推廣時的特殊狀況
推廣「拜台灣神」運動的過程,一開始民眾有面露怪異的眼光並且避之唯恐不及的反應,這也是志工的尷尬期。當向他人發送宣傳單遭拒絕時,才發現推廣理念所需要的勇氣,夜市攤販叫賣物品的方式,也成為志工觀察與模仿的學習對象。

接著民眾從遠遠的觀看志工們的行為,漸漸到普遍接受這種型式的推廣,主動來參拜「台灣神」,亦發生過因膜拜人數在短時間眾多而出現香爐過熱火苗由下往上燒的「發爐」現象,以及爐內立香數量不多但火苗由上往下延燒的「火燒爐」狀況。

宣揚過程中的特殊遭遇有出現過操外省口音的長者,認為228家屬已經得到政府的補償金,為何還拿出來操作省籍情結,無法認同「拜台灣神」運動的推廣而在現場大聲抗議的情況。另外也發生過在遊行現場被警察當成非法攤販要加以驅趕,志工們極力捍衛自身權益之下,女警脫口而出「我的上級是中華人民共和國」 的「女警失言事件」

(未完待續)

Promotion of the faith of Tâi-uân-sîn (5/6)
Special Situation during Promotion
At the beginning of the street promotion, most of people showed the weird eyes on their faces and then stayed away from volunteers by rejecting the promotion leaflets. In a long run, these kinds of encounters will surely make volunteers very frustrated. To boost morale, the selling skills of street vendors at night market became the best target for volunteers to imitate and learn.

As time went by, people were gradually aware of the underlying meaning of “Worship Tâi-uân-sîn”. And, more people were willing to show their respect towards Tâi-uân-sîn. In a crowd scenario, a phenomenon of overheating censer causing burning incense on fire spontaneously from bottom to top, or commonly called “Huat-lôo (Taiwanese pronunciation)”, has been encountered while too many people paying their respects within a short period of time. Interestingly, in an opposite scenario a phenomenon of burning incense on fire spontaneously from top to bottom, or called “Hué-sio-lôo (Taiwanese pronunciation)”, has been encountered while only a few burning incense sticks in the censer. These phenomena are shown in Picture 14 and Picture 15.

In a special encounter, an elderly man with a mainlander’s accent shouted loudly at the site expressing his discontent with the “Worship Tâi-uân-sîn” movement, and at the same time argued that victims' families of 228 Incident had been compensated by government why this subject was brought out to stir up the complex relationship between native Taiwanese and mainlander. Also, many volunteers had the experience being mistreated as an illegal street vendor by local police (see Picture 16). On another occasion, a policewoman burst out and said that “My superior is the People's Republic of China” during an intense dispute with volunteers at the protest site (see Picture 17).

(to be continued)

2013年8月16日 星期五

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (4/6)


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台灣大地文教基金會
2013-08-16

台灣神信仰的推廣 (4/6)
推廣場所 (續)
以網站「大地照片走廊」統計2004-2010年「拜台灣神」活動的推廣場次,總計6年來至少有過157場的宣揚活動。以時間來看場次推廣的次數,以2006-2008年的推廣場次最多,平均每年是35場,因適逢大型社會運動舉辦及選舉期間競選活動頻繁的緣故。2009-2010年的重心轉到以建設信仰根據地「台灣聖山-生態教育園區」為主軸,這兩年只出現個位數的推廣場次。另以全台推廣地點來分區觀察次數,6年來以中部的推廣場次居冠,有95場,這與志工分布主要集中在中部有關。其次是南部與北部,各約有31場與25場,可發現大型集會活動多是在北部與南部舉辦有關連。

除此之外,網路平台是打破時間、空間限制的成本低、高效率傳播媒體。網路虛擬世界逐漸成為人們探索知識的工具趨勢,「拜台灣神」運動的推廣也透過網路加以傳播,網站有台灣神簡介資料、《228台灣神太上真經》的經典、【拜台灣神】網路串連貼紙、宣揚「拜台灣神」推廣活動照片影音紀錄……等。網路傳播工具有一定程度的影響,相較於平面及電視媒體需投入的人力物力,網路成了另一種便利的宣傳工具。

(未完待續)

Promotion of the faith of Tâi-uân-sîn (4/6)
Promotion Places (Continue)
According the record of “TATI photo galleries”, a total of 157 promotional activity counts of the “Worship Tâi-uân-sîn” movement are plotted as the fold-line chart of the accumulative counts versus the years, from 2004 to 2010 is shown in Figure 3. It shows a stable growth of the activity from 2004 to 2005, and then moves to a higher growth rate between 2006 and 2008, and a slowing down of the activity after 2009. The higher and stable increase rate happens to coincide with large-scale social movements and the election campaigns activities, and with an average of 35 activity counts per year between 2006 and 2008. The slowing down rate with a single digit activity counts per year after 2009 is mainly due to the focus of the movement is shifted to the establishment of the education center.

Also, a plot of the activity counts of the “Worship Tâi-uân-sîn” movement versus areas of Taiwan is shown in Figure 4. It shows the highest activity counts of 95 in the central area and the lesser activity counts of 25 in the north and 31 in the south areas. The highest counts are related to the distribution of volunteers are more concentrated in the central area of Taiwan. The lesser activity counts are related to the large gatherings of the social movements mostly held in the north and the south areas of Taiwan.

The platform of Internet has been playing an important key role in the news media since the advent of the world wide webs. Together with mobile devices, the blogs, YouTube, Facebook pages, Twitter feeds and other forms of social community sharing platforms have become very powerful and effective uncensored agencies in mediating critical information. Such developments have proven very significant in changing the fate of country, where the government historically keeps tight control on the media, such as the “Tunisia’s Jasmine Revolution” and the subsequence of the “Arab Spring”.

These developments are very encouraging for the purpose of promoting the movement on “Worship Tâi-uân-sîn”. In fact, information including the introduction of Tâi-uân-sîn, the book of “228 Tâi-uân-sîn Taesiong Scripture”, preaching materials such as stickers, activity photos, audios and videos have all being digitized and put on websites, and through volunteers’ web pages of various social networking platforms to further publicize and raise the awareness of the movement.

(to be continued)

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (3/6)


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台灣大地文教基金會
2013-08-15

台灣神信仰的推廣 (3/6)
推廣場所
宣揚台灣神的社會運動推廣地點,最初考量到立場屬性偏台灣本土者,對於台灣神信仰接受度相較於立場偏向與中國統一者容易,因此像測試水溫的首次行動,選在2004年「228牽手護台灣活動」。並在各類型選舉的造勢場所或大型集會場合到場推廣「拜台灣神」運動,這類型的社會運動屬於不定期舉辦的活動。另又考量到宣揚「拜台灣神」的活動,希望被一般民眾所認知,因此選擇推廣的地點,必需是民眾常要出入的民生場所,例如夜市或菜市場等地。也就形成經營者在民生場所推銷日常生活用品,志工們在此行銷「拜台灣神」理念的場景,一樣是民生必需場所,只是各行各業各取所需的銷售販賣物品、宣揚信仰理念。

(未完待續)

Promotion of the faith of Tâi-uân-sîn (3/6)
Promotion Places
The best places to preach Tâi-uân-sîn are the places holding the pro-Taiwan social movement. Obviously, these pro-Taiwan activists are more inclined to accept the faith of 228 Tâi-uân-sîn than pro-China supporters. The first attempt to promote “Worship Tâi-uân-sîn” in such activity took place in the “228 Hand in Hand Rally” at Taichung in 2004. A photo image of the activity of “Worship Tâi-uân-sîn” in the rally is shown in Picture 10. Later, a similar social movement held in Taipei. A photo of the activity of “Worship Tâi-uân-sîn” in the “Protest China's Anti-secession Law” at Taipei in 2005 is shown in Picture 11.

Places like night markets or farmers’ markets are also good places to promote “Worship Tâi-uân-sîn”. In fact, these are the best places for volunteers to train their communication skills and to convey information to people without knowing their political tendency beforehand. Photos of the activity of “Worship Tâi-uân-sîn” at some market places are shown in Picture 12 and in Picture 13.

(to be continued)

聖山趴趴走93 Holy Mountain PaPaGo XCIII



/ 大地志工
2013.08.11 

228紀念碑前,美麗的鳳蝶飛舞,時而迴旋,時而俯衝,衝刺後滑翔,優遊在228台灣神的大愛中
啊!願我是那鳳蝶,自在於天地之間!~by Emma

slideshowHoly Mountain PaPaGo XCIII
click here for photos






2013年8月15日 星期四

聖山趴趴走92 Holy Mountain PaPaGo XCII


/ 大地志工 
2013.08.10 

九分福地發現綠色小青蛇,三角的頭,棕色的尾巴,趁著午後,現身於綠葉上,以綠色為保護,
山林深處,本是它的家,歹勢,打擾了,我們一起和平共處守護聖山!~by Emma



毛蜂窩菌

赤尾青竹絲

2013年8月13日 星期二

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (2/6)Promotion of the faith of Tâi-uân-sîn


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台灣大地文教基金會
2013-08-14

台灣神信仰的推廣 (2/6)
推廣方式
可移動式神座意即有代表性台灣神的圖片,照片之下有簡略的事蹟敘述,讓民眾對於台灣神有初步的印象與認識。會以圖文並茂的解說方式呈現,在於考量一般人更易認知其人其事,圖與文同時呈現,加上現場發送的宣傳單及志工現場解說,可以加深民眾瞭解台灣神的事蹟及宣揚此信仰的訴求。設香案的方式是因應合乎一般台灣人傳統信仰祭拜祖先的焚香禮拜習俗,用此種認知神明的世俗最大公約數為權宜策施,吸引民眾注視,產生另類的祈禱力量來弘揚台灣神的信仰。發送平安符,則是讓持有者可隨時隨地聯想到台灣神的精神護祐。

為了應時應地推廣「拜台灣神」運動,外出用神座有不同的型式轉變。

(未完待續)

Promotion of the faith of Tâi-uân-sîn (2/6)
Promotion Methods 
Different types of gods’ seat have been designed to cope with various conditions in the street promotion of “Worship Tâi-uân-sîn”, and are shown in a series of pictures from Picture 6 to Picture 9. Most of movable gods’ seats contain the pictures of Tâi-uân-sîn representatives and a brief description of the great deeds beneath each picture. Such design is to allow more people within a brief moment to make acquaintance of Tâi-uân-sîn. In addition, volunteers will send out leaflets on-site with an interpretation to deepen people’s understanding of the causes and objectives of the movement. The talisman is a personal wearing gift and also a spiritual protection symbol from Tâi-uân-sîn for who are willingly to spend more time making acquaintance with Tâi-uân-sîn.

(to be continued)

聖山教育展版線上導覽-228台灣神的信仰:台灣神信仰的推廣 (1/6) Promotion of the faith of Tâi-uân-sîn


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台灣大地文教基金會
2013-08-13

台灣神信仰的推廣 (1/6)
一個社會運動的成形,往往不是突發的構想,而是長期以來的結構性問題,人們對於此問題覺醒之後而有所行動。透過一群人結合在一起,期望達到某個目的而做出某些事。沒有固定的形式,以方便之計來改變文化中的某部分。「拜台灣神」運動的推廣自2004年開始,著重於社會運動的方式,走上街頭與進入日常民生場所主動宣揚拜台灣神的理念;2007年開始,重心放在信仰根據地「台灣聖山-生態教育園區」的經營。

社會運動階段 
自2004年開始推廣到2010年約6年期間,著重於走入人群的主動宣傳。其間推廣的地點包括社會運動場所,以及夜市、菜市場等民生出入地點。宣揚台灣神的信仰,旨在能讓一般普羅大眾理解,因此以普遍化、民俗化的方式外出推廣,運用的物品有可移動式神座、香案、平安符……等。

(未完待續)

Promotion of the faith of Tâi-uân-sîn (1/6)
The promotion of the “Worship Tâi-uân-sîn” movement began at the year of 2004. It can be better described as the stage of a social movement. The main focus of the stage is to preaching the truthfulness of “Worship Tâi-uân-sîn” on the street. After 2007, the priority of the movement was gradually shifted to establish an education center (i.e. a permanent base) for the faith of 228 Tâi-uân-sîn. The center is now being called the “Taiwan Holy Mountain - Ecological Education Park”.

The Stages of Social Movement 

The social movement of “Worship Tâi-uân-sîn” began at 2004, and since then has been a continued focus on proactive publicity for a period of six years. Most of promotions took place at crowded places including the places to host social activity, night market, farmers’ market, and so on. Since the majority of Taiwan’s people has the custom of worshiping their ancestors, gods, legends and folk belief, the ritual items such as movable gods’ seat, incense table and talisman are widely used in the street promotion.

(to be continued)

聖山教育展版線上導覽-228台灣神的信仰:《228台灣神太上真經》


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台灣大地文教基金會
 2013-08-12

《228台灣神太上真經》
《228台灣神太上真經》的經典主要強調台灣人應該追隨先人保台、護台、建國的精神,發揮無堅不摧的道德勇氣來捍衛台灣,因為沒有主權、國家的人民,會步步朝向滅亡的方向,人生會從彩色轉成死灰,是任何人都無法避免的大浩劫,有鑒於此,全體台灣人以及後代子孫應秉持民主、自由、人權的普世價值建立正常的國家。

經典主軸圍繞在警世與勉勵的方向,警惕扭曲民主、誤導人權、是非不分者會有天譴等業報,並鼓勵效法先人犧牲奉獻、為民主建國而奮鬥的精神,才能邁向自由法治的民主國家。

這是一本具有現代思潮觀念的經典,其信仰內涵偏重在當下現實世界的台灣,而非來世的淨土。人民要有當家作主的信仰觀念,才不會被統治者別有用心的支配為耽溺的迷信者,甚至當成宗教統戰的工具之一。

(未完待續)

“228 Tâi-uân-sîn Taesiong Scripture”
The “228 Tâi-uân-sîn Taesiong Scripture” is a book of modern scripture scripted on A.D. 2004 February 28th.  It’s a revelation for the people of Taiwan from God through the great deeds of people sacrificing their lives in upholding freedom, democracy, human rights and rule of law. Praising and blessing people upholding universal values, and prophetic warnings and the consequences of losing these values, and realization of a true freedom and democratic country of Taiwan are the main aspirations of the scripture.

More importantly, the scripture is a guideline for the people of Taiwan to regain their self-esteem and to understand the true meaning of self-determination. It’s more like a textbook of the social justice curriculum for people to learn and see self as self-empowered activists (both individually and collectively) by contributing to social justice by protecting and extending human rights. In short, it’s a modern scripture for people to follow the spirit of 228 Tâi-uân-sîn representatives and to see themselves as sovereign entities in exercising the right of sovereign for the furtherance of human rights, dignity and peace in the world.

(to be continued)

聖山教育展版線上導覽-受難者故事(10)白克


台灣大地文教基金會
2013-08-11

電影導演白克
福建廈門人,祖父是白宴清為唐景崧手下,曾在台領導抗日活動,因此戰後來台擔任接收工作。白克廈門大學畢業後,曾任廈南女中教務長,後入上海電通電影公司工作。1946年在《新生報》、《人民導報》寫影評,並擔任《人民導報》主筆。1955年開始籌拍多部電影,1959年與林摶秋合導「後台」、「桃花夜馬」。1960年涉嫌匪諜案,1964年2月22日遭槍斃。白克為台灣電影培育不少人才,他的冤史是台灣電影界莫大的損失。

白克案判決簽條。(檔案管理局 圖像提供)

槍決執行公文。(檔案管理局 圖像提供)

白克為台灣電影培育不少人才

聖山教育展版線上導覽-228台灣神的信仰:期望達到的目標


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台灣大地文教基金會
2013-08-09
期望達到的目標
推廣「拜台灣神」運動的最主要目的,是期望達到信仰建國,意即以普世價值───自由、民主、人權、法治來建立一個正常的國家。以宣揚曾為台灣這塊土地有貢獻的代表性人物,為台灣付出心力的精神,期盼更多人認識以土地為出發點的斯土斯人,達到全民社會教育的功能,而產生追隨祂們精神的信仰,扎下建國的基礎共識。

把信仰落實於生活之中,瞭解台灣神的歷史背景,會更堅持台灣民主化的道路。以民主立國的基本核心價值,是國民黨所不願意台灣走的道路,但此點卻是可長期經營的作法,一來不會直接撼動政治層面,二來深耕人權的普世價值種子,才會進而追求在個人生存權之上的國權。

(未完待續)

Expectative Objectives
The main objectives of the promotion of the “Worship Tâi-uân-sîn” movement are to rebuild the Taiwan subjectivity against the legacy of authoritarian feudal culture and to accomplishing Taiwan independence with the faith of 228 Tâi-uân-sîn. More precisely, it is a movement through the faith of 228 Tâi-uân-sîn to establish a normal and healthy country based on the universal values of freedom, democracy, human rights and rule of law.

As we all  know, human rights are best protected not by an authoritarian government but by a democratic state, a state that the people themselves can freely elect a government they trust without any strings attached or any foreign interferences. These are the values that Tâi-uân-sîn strive for. In other words, it is the realization of a free and democratic state through the general consensus by advocating their dedications and the spirit of devotions for the land of Taiwan.

Since it’s a long-term rehabilitation problem, a sustainable education with the unflinching beliefs of universal values is the way to raise the self-awareness of people and to break the chains of four centurial slavish mentalities and superstitions. A permanent education center for the faith of 228 Tâi-uân-sîn shall be established to further enhance these goals.

(to be continued)

【影片】一個台灣人不該忘的名字-陳智雄


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 台灣大地文教基金會
2013-08-08

絕大部分的台灣人對「陳智雄」這名字也許非常陌生,但他卻是1960年代為台灣獨立而奮鬥,最終證道犧牲者。

當我們正和家人享用父親節大餐,和爸爸撒嬌的時候,可曾想過50多年前,陳智雄台灣神,拋家棄子,離開他本可大展身手與外交長才的印尼,回到故鄉台灣,只為了實踐「台灣獨立」的理想。最終被以非人道的方式-把人裝在外交包裹從日本寄回台灣,於1963年被以叛亂罪槍斃。死前被砍斷腳踝仍高呼「台灣獨立萬歲」!在觀賞描述蘇格蘭民族英雄Willian Wallace的電影-英雄本色時,最後一幕,主角被處以五馬分屍極刑仍喊出FREEDOM,我們潸然掉淚。對陳智雄的事蹟,台灣人應更能體會與動容。

今年初陳智雄之女陳雅芳,有機會回到台灣,想找尋爸爸的故事,看看爸爸的故鄉,到底是一個什麼樣的地方?讓他父親甘願放下妻兒家庭,做一件明知危險且成功機率不大的理想。透過日本友人多田惠先生的聯絡,我們和雅芳取得聯繫,帶他到台灣聖山-生態教育園區參訪。那天早上,跑了三個地方的花市,只為買一束純白色的桔梗花,如同陳智雄的心志般純粹,桔梗花如同鈴鐺的花形,警醒著台灣人,在殖民政權下,我們沒有真正的民主和自由。雅芳到了紀念碑時,邊哭邊述說她對父親的思念和望父親與同在天國的弟弟(陳智雄么子於今年過世)能看護著大家。我看這雅芳在望著其父照片時,如同小女孩般咬著手指,她是多麼渴望父愛,多麼希望其父能伴她成長,為她覆上結婚禮服的白紗。同時她也多麼怨懟其父的狠心,放下了她和家庭。她如此的矛盾與不解,久久不能釋懷,這怨懟和疑問也伴隨著她的成長和一次又一次的找尋。在白色恐怖下,台灣的家人哪能告訴她殘酷的真相,為的是保護她,直到1978年才知道父親已經因政治問題被國民黨政權槍斃。而後又一直到今年初,雅芳才拿到遲了50年的遺書,看到父親臨死前仍託付吳振南博士代為照顧其遺孤,知道爸爸沒有忘記她們,沒有棄她不顧,仍然深愛著她和家人。此時,對於父親的怨才慢慢化解,但她仍不知道父親是一個什麼樣的人?

透過陳智雄烈士生前的獄友描述和台灣大地文教基金會志工的轉述,知道她的爸爸不是一個無情無義的人,她的爸爸是一個偉大的人。會離開她,是因為遠在赤道北端的家鄉,遭受國民黨政權的殘害,228事件、三月大屠殺與之後的白色恐怖都讓這個島上的人民如驚弓之鳥,深怕一句錯話或一個政治不正確,就足以把人關進大牢、槍斃處決。最根本的問題在於台灣不是一個獨立的國家,她父親奮鬥的目標便是喚醒台灣人的意識,建立獨立民主的國家。原本他可以被國民黨政權招安,甚至在政府機關供職,關進黑牢後若乖乖交代,也不致被判死刑。但陳智雄不改其志,堅持台灣人的骨氣和尊嚴,不為自己不見容當局的政治主張辯護,只因為他認為這是對的事情,也是對台灣未來的國家想像。鼓舞同在黑牢的獄友,而這政權何其殘酷,將生前和死後的樣貌拍照存證,又扣押了50年的遺書。吳振南博士怎麼會知道陳智雄烈士在世上仍有孩子託其照顧?雅芳又怎麼會知道父親就義前仍心中掛念著她。這一切的人間悲劇,兇手是早已不存在的中華民國和如罪犯般的國民黨政權。

雅芳告訴我們,她還記得和爸爸相處的最後一個小時,她爸爸帶著她去動物園,送她一個洋娃娃與綠色的洋裝。那是一個濕熱的熱帶午後,下過雨的濕潤空氣塞滿了整個記憶,但怎麼都想不起來被爸爸抱起包覆的安全感,就這麼一直追、一直跑、跑呀跑著來到了台灣,來到了聖山,來到了香蕉、椰子和鳳梨的綠色之島,跑呀跑著,結婚、生子,後來也當了阿嬤,但在我眼中看到的,仍是那個穿著綠色洋裝,一手摟著洋娃娃,另一手挽著爸爸的手,和爸爸一起到動物園看猴子大象的小女孩。

離開的那天上午,台中下著雨,我安慰著雅芳:離別總是會下雨,按照台灣的習俗,親人必須替將遠行的遊子買好車票,並送到月台,這表示我們在不久的將來仍會見面。而台中車站已經百年歷史,這車站的一景一物其實沒有太大的改變,也許50多年前的某天,陳智雄也站在相同的地方,望著即將開來的火車,想著台灣,也想著妳。上天已經替我們流淚,我們要笑著,直到台灣建國的那天。

雅芳答應她爸爸,也要為台灣做點什麼。我想告訴她:如同遺書上第一句「我是為台灣人而死」,從今以後,因為有陳智雄的就義證道,讓這有限的生命,要繼續為台灣而生。

陳智雄,父親節快樂!

聖山教育展版線上導覽-228台灣神的信仰:228之外的12位台灣神代表


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台灣大地文教基金會
2013-08-08

228之外的12位台灣神代表
228之外的台灣神代表,有的具有多重身分,以其顯著貢獻的職務類別為主,區分為政治界、學術界、醫界、水利工程、媒體界,計有12位代表。

祂們有的是從一而終堅持台灣獨立建國理念的先知先覺者;有的是外省籍人士第一代、第二代在國家認同上重新思考而轉向公開主張台獨的後知後覺者;祂們所歷經的時代背景與其人其事,總的來說不離對於普世價值───自由、民主、人權、法治的追求。在現在像呼吸一樣自然的言論,放到過去日本殖民統治的年代或國民政府高壓統治的禁忌歲月,要說出自己的主張是需要極大勇氣的。祂們用生命寫歷史的犧牲精神,是啟蒙後輩,活生生的歷史教材。

(未完待續)

Tâi-uân-sîn Representative Unrelated to 228 Incident
There are 12 representatives unrelated to 228 Incident. Most of them have outstanding contributions in multiple field, especially in the field of politics, academia, medical, engineering and media. A list of these representatives according their professional field is shown in Table 2.

Some of them are the pioneers with their unflinching belief in Taiwan independence. Some of them are the first and second generations of mainlanders and followers that openly advocate independence after rethinking their national identity. They all share the similar experiences and stories in pursuing the universal values throughout their lifetime perseveringly.

(to be continued)

2013年8月12日 星期一

聖山教育展版線上導覽-228台灣神的信仰:228相關的37位台灣神代表


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 台灣大地文教基金會
2013-08-07

228相關的37位台灣神代表
與228相關的台灣神代表,有些身分多元。考量祂們受難的原因可能與職務類別或在某個領域特別突出有關,將其區分為行政首長與民意代表、司法界、三民主義青年團、報界、醫界、公營事業、金融界、教育界八個領域,計有37位代表。

戰後第一波的民主運動,由228事件導致全台性要求政治改革開始,透過報紙、廣播電台傳遞消息,以省籍歧視、省政問題與官員貪腐等現象為改革主要訴求,致力台灣人的基本尊嚴及公理、公義的實踐,其重點不離自由、民主、人權、法治的普世價值。此階段的改革運動領頭者,多是台灣各界菁英。在日治時期,祂們有的從事追求自治的運動、有的則否,大抵來說是在自己的領域為土地、人民謀福利。二戰後祂們更致力實踐心中那份理想。當面臨政權交替的動盪時期,有的選擇以議和方式爭取減少人民傷亡、有的選擇起身抵抗國家暴力,祂們共同的特質是竭盡所能堅守崗位。

台灣神信仰推廣的目的,在於把信仰當成社會教育在推廣,台灣神以生命寫歷史的過程,囊括全台各地、各領域橫跨日治時期到國民政府統治期間的政權交替背景,是認識台灣最好的歷史教材之一。可以明顯觀察到,這批菁英的消失,造成台灣往後各領域的大洗牌。

(未完待續)
Tâi-uân-sîn Representative Related to 228 Incident
There are 37 representatives related to 228 Incident. Some of them have multiple positions in various fields. Considering the causality between their occupations and possible suffering reasons caused by their outstanding performances in some specific fields, it can be categorized in the following eight fields; chief of executive, civil representative, judiciary, Three People’s Principles Youth League, media, physician, public career, financial and academia. A list of the representatives related to the 228 Incident in according their professional careers is shown in Table 1.

The first post-war democratic national movement was triggered by 228 Incident. It’s a movement through news and radio stations demanding political reforms to the problems of racial discrimination, administration issues and corruption officials. The leaders of this movement are all Taiwan's elites from various fields. During Japanese colonial period, some of them engaged in the pursuit of self-government movement, while others were not. For the most part, they all devoted themselves in their field for the benefits of people. Facing the iteration of ruling regimes and turmoil, some of them chose the peace negotiation in order to reduce casualty of people, others chose to fight against state violence. Their common trait is “To do our best to stick to their posts.”

(to be continued)