Educational History of Indigenous Peoples in Taiwan under the Education Guidelines for Kyōikusho (1928)

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  • 「教育所ニ於ケル教育標準」(1928年)下の台湾先住民教育
  • キョウイクショ ニ オ ケル キョウイク ヒョウジュン 1928ネン カ ノ タイワン センジュウミン キョウイク

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Abstract

The purpose of this study is to examine the dynamic history of education for the Indigenous Peoples in Taiwan, focused on Bando-kyoikusho, or educational institutions for indigenous children, under the Education Guidelines for Kyoikusho (1928-1942). The paper's findings are summarized as follows: 1. While the number of kyoikusho changed little after the middle of the 1920s, there was ongoing change in kyoikusho across Taiwan; closing, moving and newly establishment. This constant fluctuation of kyoikusho is closely-linked to upheaval of naive residential area and their living conditions. 2. Through the 1930s, attendance of indigenous children increased, although there were still gaps based on location and sex. Continuing education and practical training in supplementary courses or agricultural courses also expanded, especially in Taihoku Prefecture. On the other hand, quite a few children were not admitted in kyoikusho for financial condition of the central and local governments. Enrollment in advanced schools remained the exception for indigenous children, furthermore, the number of the middle and higher education institutions decreased than before. 3. As the number of indigenous youth enrolled in kyoikusho increased, authorities heightened expectations that they would become a pulling force in policy implementation, thus also aroused suspicion against them. It transpired that there were unacceptable situations for authorities as a result of indoctrination among the indigenous graduates of kyoikusho and advanced schools. Under such conditions, the authorities tightened restrictions to limit indigenous youth to enroll in advanced schools. 4. There was a voice to extend the course term of kyoikusho, which was one of the few opinions represented by the indigenous peoples. This desire obviously aligned with authorities' hope that indigeneous people would strive to "become worthy Japanese subjects"; however, this was based on indigenous people's deep concern about their own future.

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