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Cultural Identity and Ethnic Representation in Arts Education: Case Studies of Taiwanese Festivals in Canada

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Cultural Identity and Ethnic Representation in Arts Education: Case Studies of Taiwanese Festivals in Canada CULTURAL IDENTITY AND ETHNIC REPRESENTATION IN ARTS EDUCATION: CASE STUDIES OF TAIWANESE FESTIVALS IN CANADA by PATRICIA YUEN-WAN LIN B.A., National Cheng-Chi University, Taiwan, 1985 M.A., University of Kansas, U.S.A., 1991 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY in THE FACULTY OF GRADUATE STUDIES Department of Curriculum Studies We accept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA May 2000 © Patricia Yuen-Wan Lin, 2000 In presenting this thesis in partial fulfilment of the requirements for an advanced degree at the University of British Columbia, I agree that the Library shall make it freely available for reference and study. 1 further agree that permission for extensive copying of this thesis for scholarly purposes may be granted by the head of my department or by his or her representatives. It is understood that copying or publication of this thesis for financial gain shall not be allowed without my written permission. Department of Caff?M^/f/./y>t. fyj/fifrfiA The University of British Columbia Vancouver, Canada DE-6 (2/88) Abstract This study is about why and how Taiwanese immigrants construct their cultural identity through public festivals within Canadian multicultural society. The study stems from intrigue with prevailing practices in art education, both those characterizing Chinese as a homogeneous ethnic group and those viewing Chinese culture as a static tradition. Analyzing cultural representation organized by the Taiwanese community, I argue that ethnic cultural festivals are not only a site where immigrants inquire into cultural identity, but also a creative response to the receiving society's social context. This study does not ask what Taiwanese culture is, but how it is constructed in Canada. The Taiwanese studied are immigrants who came with a colonial history and a particular political experience. Two of their cultural festivals demonstrate how the selectivity of cultural production reveals the immigrants' view of themselves, and how they wish to be seen. The Taiwanese Cultural Festival and the Lunar New Year Festival reflect identity construction achieved through the dynamics of choosing and naming cultural elements which are important to them. Interview data provided by the festivals' organizers and participants suggest that cultural identity is a creative response to the multicultural context. In order to justify their place in the Canadian mosaic, the Taiwanese emphasize their differences from other Chinese descendants. Difference is a signifier for Taiwanese to select from a variety of ethnic markers and to interpret their colonial past. The Taiwanese Cultural Festival asserts Taiwanese particularity, congruent with a socio-political consciousness of the native land. The traditional Lunar New Year Festival is a cultural statement that reflects immigrant parents and children reaching out ii to other Canadians. Both festivals intend to promote cross-cultural understanding among the general public and the festivals' end products are a showcase of ethnic representations. For the immigrants themselves, I find that education happens during the process of constructing the festivals, thereby interpreting cultural heritage through inquiring into their past. In a multicultural society, festivals are intensive sites raising questions about cultural identity and social place. Canada, largely composed of immigrants, is a place where ethnic groups from different parts of the world coexist. It is a global village in miniature, where ethnic and cultural identities are becoming a heated topic. The case of Taiwanese festivals in Canada demonstrates the selective process establishing cultural traditions and the complexities of identity formation. Particularity is emphasized in order to become a member of a multicultural society. The assertion of differences allows post-colonial subjects to find their past and search for means to live in the present. For North American multicultural educators, this suggests a range of post-colonial issues and the need for an awareness amongst educators of the evolving nature of cultural tradition at the nexus of Western cultural impact and irnmigration experiences. iii Table of Contents ABSTRACT n TABLE OF CONTENTS iv ACKNOWLEDGEMENTS vi DEDICATION VII CHAPTER ONE: INTRODUCTION 1 BACKGROUND OF THE STUDY 4 The evolving definition of culture 4 Multicultural art education practice 8 Multicultural art education and ethnic communities 11 Ethnic communities and cultural festivals 12 LEADING QUESTIONS 14 THE PURPOSE OF THE STUDY 19 RESEARCH METHODS 20 THE SIGNIFICANCE OF THE STUDY 21 THE LIMITATIONS OF THE STUDY 23 OVERVIEW OF THE STUDY • 25 CHAPTER TWO: ETHNIC RELATIONS AND DIASPORA IDENTITY: AN ANALYTICAL FRAMEWORK 27 THEORETICAL POSITIONS ON ETHNIC RELATIONS 28 Park, Blumer and Symbolic Interactionism 28 Edward Said, Orientalism, and Imperialism 31 Homi Bhaba and Border Theory 34 Diaspora identity and the politics of difference 37 IDENTITY IN THE CONTEMPORARY CHINESE DIASPORA 41 CHAPTER THREE: SOCIAL CONTEXT OF TAIWANESE IMMIGRANTS IN VANCOUVER.. 47 SOCIO-POLITICAL HISTORY OF TAIWAN 48 Phase 1: Taiwan as a land of Southeast Chinese immigrants 48 Phase 2: Taiwan as a Japanese colony (1895-1945) 50 Phase 3: Taiwan as a post-colonial society (1945-1949) 51 Phase 4: Taiwan as a one-party ruling state (1945-1987) 52 Phase 5: Taiwan as a post-modern society (1987-present) 56 TAIWANESE IMMIGRANTS IN VANCOUVER 60 The senior group 62 The intellectual exiles and new business immigrants 63 The young urban professional generation 66 THE TAIWANESE-CANADIAN CULTURAL SOCIETY 68 TCCS relation to local Chinese communities 68 TCCS relation with the Taiwanese Nationalist government 71 Structure of the TCCS 71 The Purpose of TCCS. 72 SUMMARY 77 CHAPTER FOUR: RESEARCH METHODS THROUGH A TAIWANESE LENS 79 EXPERIENCE AS A STANDPOINT 80 An ethnic insider's viewpoint 80 Personal experiences and initial questions 83 PARTICIPANT OBSERVATION 92 Site selection 93 iv Access to Taiwanese-Canadian Cultural Society. 97 The dilemma of an insider researcher. : 100 Reformation of related research questions 104 INTER VIEWS 106 Interview questions 106 Interview process 109 DATA ANALYSIS AND CASE REPORT ^ 110 CHAPTER FIVE: CONSTRUCTING IDENTITIES IN THE TAIWANESE CULTURAL FESTIVAL 114 TAIWANESE CULTURAL FESTIVAL 116 Vancouver Formosa Academy (1990-1991) 119 Vancouver Formosa Academy and TCCS (1992-1997) 125 The TCCS Cultural Festival Committee (1998) 130 Strategies 135 EMERGING THEMES 145 Roots 146 Difference 149 Multiculturalism 155 CONCLUSION 160 CHAPTER SIX: COMMUNITY NETWORKING AND LUNAR NEW YEAR FESTIVAL 162 LUNAR NEW YEAR IN THE VANCOUVER TAIWANESE COMMUNITY 163 An elementary school story 164 TCCS and Lunar New Year Festival 168 SEARCHING FOR CULTURAL CURRICULUM 176 Traditional Festival as a cultural representation form 178 Selective tradition in the Lunar New Year Festival 183 "Lunar New Year in Taiwan" and Education 190 Challenges of "Lunar New Year in Taiwan" at Public Schools 196 CONCLUSION 201 CHAPTER SEVEN: IMPLICATIONS FOR MULTICULTURAL ART EDUCATION 202 PERSONAL GROWTH 204 IMPLICATIONS FOR MULTICULTURAL ART EDUCATION 207 Cultural changes among non-Western cultures 207 CONCLUSION AND SUGGESTIONS FOR FURTHER RESEARCH 215 REFERENCES 219 v Acknowledgements The first month when I came to the Ph.D. program, I asked an African officemate, who was finishing up a thesis, how he had made it. He smiled and said that it took a whole village of people to finish a thesis. I liked the expression very much, since I grew up in a village in Taiwan, and I knew what it meant to take a whole village of people to finish a project. In my village, there were all kinds of people who hurt you or loved you. There were those who casually spit out words sharp as a knife that brought painful tears, stirred up anger, disappointment, and sometimes frustration. There were people who passed by with indifferent eyes and the look told you that they were not interested in you probably because they had their own troubles. And of course, there were always wonderful people who gave you soup when you were weak in bed. Some listened to you and ensued a conversation that sparkled some light when you thought you were doomed to walk in darkness. Some listened to your joy or sorrow about bits and pieces of personal life, some offered encouragement that made your heart soar and want to sing. I feel that all kinds of people enriched this journey, and I am grateful to all of them. Thanks to my research supervisor, Dr. Rita Irwin, who is always there to listen and support. I am grateful to both Dr. Graeme Chalmers and Dr. Kogila Adam-Moodley. Their careful reading and suggestions have been valuable resources for the research project. Thanks to Dr. Catherine Milsum for the patience in explaining the wonders of the English language. To Karen Knutson, Kadi Perm, Neville Swartz, Esther Mang, and Gerda Hlodversdottir who made the graduate student office a pleasant working experience. Thanks to Green College for bringing me ideas and friendship. It was a place that introduced me to a Western academic life. I encountered respectable minds with not only a head but also a heart to care about the world. The tension and debates among many exotic tongues that spoke English at the dinner table were ideas that eventually led me to explore ethnic relations and cultural identity. I also developed friendships that I shall always cherish. Among them, I thank Scott Hazelhurst, Peter Urmetzer, Kevin Au, Rushen Shi, Lorenzo Garlappi, Sue Liu, and Julia Berardinucci. Asha and Sachin Mithal have been wonderful cheerleaders along the way, and whose friendship taught me patience and trust. Iris and Reggie Chen, Rose Wan, Perri Strawn, Carillon Kinley, Martin and the late Doris Urmetzer were angels who brought insights and laughter to lighten up this stage of my life. Thanks to the Taiwanese community members who provided me the experience to observe a cultural phenomenon and listen to many immigrant stories.
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