By Andrew D. Morris
During this engrossing cultural background of baseball in Taiwan, Andrew D. Morris lines the game's social, ethnic, political, and cultural importance because its advent at the island multiple hundred years in the past. brought by means of the japanese colonial govt on the flip of the century, baseball was once anticipated to ''civilize'' and modernize Taiwan's Han chinese language and Austronesian Aborigine populations. After international conflict II, the sport used to be tolerated as a remnant of eastern tradition after which strategically hired by way of the ruling chinese language Nationalist celebration (KMT) at the same time it used to be additionally enthroned by way of Taiwanese politicians, cultural manufacturers, and voters as their nationwide online game. In contemplating baseball's cultural and historic implications, Morris deftly addresses a couple of societal subject matters an important to knowing glossy Taiwan, the query of chinese language ''reunification,'' and East Asia as a complete.
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Extra info for Colonial Project, National Game: A History of Baseball in Taiwan
At the important islandwide High School Baseball Tournament in 1928, Kanō lost 13–0 to Taichū Commercial School as the team managed just three hits and committed seven errors. 17 Kondō recruited athletes from the school’s tennis and track and ﬁeld teams in order to bring the baseball team up to the high local standards. “Tenisu” was another important modern cultural form useful in assimilating Taiwanese youth. 19 However, the elite and bounded game of tennis never developed into a powerful ideology for empire and assimilation like the “wild,” more popular team sport of baseball.
Despite these problems, which he ironically attributed to their “humble thinking and psychology of having been controlled [by others],” he was still conﬁdent that Team Nōkō’s performance would serve as “savage propaganda” (banjin senden). 100 ese thoughts also allow us to see how the program of dōka assimilation worked diﬀerently for Han and Aborigines, a question rarely asked by historians. For more than three decades, until the bloody Musha incident of 1930 (described in the next chapter), Japanese colonizers consistently used a similar language of “savagery” in order to create an Aboriginal foil to their eﬀorts of civilization in Taiwan.
59 Aer more than two decades of careful colonial rule, the Japanese understood Taiwan to be a genuine part of their nation, the “extension of the homeland” mentioned earlier. Also emboldened at this moment were many Taiwanese elites in Tokyo and Taihoku, like the Enlightenment Society (Keihatsukai), New People’s Society (Shinminkai), Taiwanese Cultural Association (Taiwan bunka kyōkai), and the organizers of the journal Taiwan Youth (Taiwan seinen). S. 61 is near-consensus led to new modes of colonial rule.