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| Title: | 「民主聖地」？一個臺灣民主化論述的考察
Places of Sacred Democracy: A Study of the Narrative of Democratization in Taiwan |
| Authors: | 吳健榮
Wu, Chien-Jung |
| Contributors: | 政大史粹 |
| Keywords: | 歷史記憶 ;政治認同 ;地方認同 ;黨外運動 ;民主化
Tangwai Movement ;Democratization ;Historical Memory ;Identity |
| Date: | 2020-09 |
| Issue Date: | 2021-11-22 15:22:16 (UTC+8) |
| Abstract: | 臺灣的民主化成就得來不易，在臺灣，每逢競選期間，各地不時有訴諸「民主聖地」以為政治號召，藉此尋求選民支持者。然而，「民主聖地」一詞在中國最早指為抗戰時期的延安，成為中共自我宣揚比國民黨更「民主」的地位象徵。1950年代《自由中國》雜誌提及「民主聖地東北」，以諷刺筆法突顯中共統治下專制獨裁與人民對現實生活的失望。民主聖地一詞因中共而成為當時反共的臺灣媒體負面宣傳之工具，後且難覓蹤跡。待1970年代後期的黨外運動走向街頭，動員群眾時，臺灣獨自創發的民主聖地記憶被召喚，被發明的民主「傳統」帶來光榮感，形構出地方的特殊性與政治認同。民主聖地至少具備民主化事件發生地、地景空間、民主化人物系譜及黨外或無黨籍、民進黨公職選舉得票率與席位率高四項條件之一。以縣市範圍而論，民主聖地肇始於抵抗政治壟斷，反國民黨威權體制的經驗。「民主聖地」的論述是一種歷史記憶，即使時間尚短且持續形塑。地方以民主神話追溯屬於自己的起源，構築民主香火傳承的譜牒，詮釋政治認同與群己區分，它在臺灣可以說是伴隨著黨外運動和選舉而生，並遮蔽了地方內部的差異性。從1970至1990年縣市長暨省議員得票率與省議員席位率來加以分析，高雄、嘉義市及宜蘭持續相當程度上對黨外或無黨籍、民進黨的政治認同，其中嘉義市以許世賢、中央噴水池圓環及選前之夜「三位一體」的歷史記憶最足以詮釋民主聖地的記憶與認同。此外，「攻守互換」後，為求延續執政，反抗性政治認同需要轉化為合法性政治認同。民主聖地論述的瓶頸浮現，強調「再次」政黨輪替的民主價值與過去的黨外運動經驗對抗並陳。在記憶、想像與認同「民主聖地」的實踐中，強調民主化的論述更偏向是在藉由差異，構築與劃分地方認同。
This paper tracked the emergence of ＂Places of Sacred Democracy＂ in Taiwan. The sarcastic comment about ＂the Place of Sacred Democracy＂ was for the autocracy and corruption of the CCP regime at 1950s.＂the Place of Sacred Democracy＂ became a symbol of Taiwan"s KMT regime was more democratic than the CCP. However, the hirtorial memories of other ＂Places of Sacred Democracy＂ have their originality when Tangwai (黨外) towards mass movement in late 1970s. The invention of ＂democratic tradition ＂brought a sense of glory and shaped the particularity and political identity of local people. These ＂Places of Sacred Democracy＂ have at least one of the following four conditions: democratic landscapes, genealogies of democratic figures, democratic events, and political figures of Tangwai, non-party members or DPP which had high votes or seats in elestions. Considering narratives of democratization of ＂Places of Sacred Democracy＂, this study used opposition magazines (黨外雜誌), newspapers, books and statistics of elections. In terms of Taiwanese cities and counties, Kaohsiung City, Chiayi City, and Yilan County continue to have political identities which support Tangwai, non-party members or DPP. Chiayi City has the most adequate interpretation of the memory and identity to ＂the Place of Sacred Democracy＂. That is the ＂Trinity＂ of Kuo Sie-Hien (許世賢), the Central Fountain (中央噴水池), and each campaign in the night before the polling day. ＂Places of Sacred Democracy＂ began with resisting experiences of political monopoly and the authoritarian party-state system of the KMT. As the system of political party became more and more mature after 2000 in Taiwan. It needs to be transformed into legitimacy of political identity since ＂Places of Sacred Democracy＂ with rebelliousness of political identity faced the difficulty of argumentation. There were oppositional coexist of ＂again party rotation＂ and experience of Tangwai Movement. In the practices of remembering, imagining, and identifying democracy, ＂Places of Sacred Democracy＂ are tend to build and divide local identities through differences. |
| Relation: | 政大史粹, 35, 213-265 |
| Data Type: | article |
| DOI 連結: | https://doi.org/10.30384/CHNCCU.202009_(35).0008 |
| DOI: | 10.30384/CHNCCU.202009_(35).0008 |
| Appears in Collections: | [政大史粹] 期刊論文
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