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have only to imagine the reception accorded us. ... The room was soon packed and a large crowd stood in front of the door. Instead of continued preaching we tried to grasp the real state of affairs. Real good work was done by the Helper. Not a few had a clear idea of the Gospel message, while all were evidently wearied of idol worship. They seemed ripe for decisive action. Being told that the
Military Mandarin declared that they must continue idolatry as being a token of subjection to China. I rode up to the encampment – had an interview and got a gracious reception. Whatever was said or done in the past, it was all right now. Soldiers began to praise our mission ..... There was only one opinion and the Official wished me “Peace”. I galloped back and asked all who were for the True God to clean their houses of idols and take a decided stand. – A council was held at dark in an open space, it turned out to be a boisterous one. The chiefs were declaiming aloud in their native tongue. I stepped into their midst – and asked an explanation – asked if there was difference of opinion? An answer came quickly, the five villages were unanimous to a man. Every man, woman and child wished to worship One God the Creator of all. They were noisy because giving vent to their indignation for having served idols for so long. – Another important transaction was executed – a temple for idols built by themselves at a cost of $ 2000 was handed over for chapel service the all retired and the tumult abated. The following was a joyous day; no one went to work – The Head men joined our party (after invitation) and ordered four boys to carry 8 baskets one on each end of a pole. Then we went from village to village and house to house until the idolatrous paraphernalia all were put into the baskets and carried to a yard near our Preaching room and temple. – There was large Pile of mock money – idols – incense sticks, flags &c &c --- a great crowd assembled and several vied with each other in kindling it – many showed their contempt for the dirty, dusty, greasy old idols and all were jubilant over the work. ... Nearly five hundred idolaters cleaned their houses of idols in our presence.
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Whenever a tribe submits, the first thing is to shave the head in token of allegiance, and then temples, idols and tablets are introduced. …. Idolatry does not suit the average Pe-po-hoan, and it is only of necessity that he submits to even the formal observance of its rites and ceremonies. It is political rather than religious, and to the large majority it is meaningless, except as a reminder of their enslavement to an alien race” It is in this context that the rapid, mass conversion of almost one-half of the
Kavalan people in the early 1880s can be understood. It was not a colonial fraud enforced upon devout practitioners of traditional Chinese folk religion, or destruction of indigenous people's traditional religion but an indigenous revitalization movement - a collective symbolic act of resistance to the dispossession they suffered under the Chinese settlers. Mackay was clearly astounded by the response of the Kavalan to his evangelism, so different from the process of conversion in the rest of north Taiwan.
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subjects of the Ch’ing, which therefore did not recognize
Kuvalan title to unclaimed land. Han migration to the isolated I-lan plain in the early nineteenth century began suddenly and on a large scale. Thus, the Kuvalan did not have an opportunity to adapt gradually to the consequences of Han settlement ... The Kuvalan were totally unprepared for the onslaught of Chinese settlers that saw the Han population of I-lan grow to nearly 40,000 by 1810. ... it was too little too late, for the Kuvalan were unable to adapt to such rapid change. They lacked the sophistication and institutional position necessary to see their rights enforced against unscrupulous Han. Impoverished Kuvalan, who were poor farmers, alienated their lands for ready cash. By the end of the nineteenth century, the Kuvalan population had declined by approximately 70 percent, and many were migrating to Hua-lien.
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undergoing large scale forced emigration ... With the changes in their social and economic life, the traditional religion of the
Kavalan people also underwent huge changes. Mackay observed that the faith of the Kavalan people was “at the present time a potpourri of Confucian morality, Buddhistic idolatry, and Tauistic demonolatry”, which is to say the Taiwanese folk religion of that time. But Mackay also saw that the in fact the Kavalan people still “simultaneously” preserved their traditions “nature worship” and “relics of superstition”. Mackay wrote that the traditional religious life of the Kavalan “had no temple, idol or priest.
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scattered, and they had to begin life again in the waste jungle. And, very often, when they had succeeded in reclaiming land to grow rice and vegetables enough to supply their meager wants, the greedy
Chinese would appear again, and, either by winning their confidence or by engaging them in dispute, would gain a foothold and in the end rob them of their lands. Being unable to read and being ignorant of the law, they are almost entirely at the mercy of their enemies. It sometimes makes one’s blood boil to see the iniquities practised upon these simple-minded creatures by Chinese officials, speculators and traders.
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At the girls’ school Kai Ah-hun was matron and instructor in traditional weaving and sewing. She was married to a
Kavalan pastor. Her work was outstanding, so much so that Mackay brought an entire Kavalan bridal assemblage made by her to Canada in 1893. We know this because he had a photograph of her
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The removal of idols and ancestral tablets by new
Christians in Taiwan was usually a discreet individual decision. A typical reference (among many in Mackay's diary) to people removing idols, is in a letter of April 11, 1884: “An old Chinaman and his wife cleansed their house of idols last Saturday
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Originally the Pe-po-hoan were nature worshippers, like the savages in the mountains …. But all this was changed when they bowed their necks to the yoke of civilization. Their conquerors forced upon them not only the cue and their style of dress, but also the whole paraphernalia of
Chinese idolatry.
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The fate of the aboriginal
Kuvalan of the I-lan plain on Taiwan's north-east coast provides a sharp contrast to that of the plains aborigines on the western coastal plain. Government administration was not extended to the I-lan plain before the nineteenth century, and the Kuvalan were not taxpaying
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As part of his teaching Mackay created a museum in his Tamsui home. Its collections of items from both
Chinese and Indigenous cultures of Taiwan, and specimens of geology, flora and fauna was constantly replentished by donations from local people. Many items collected by Mackay are today housed at
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Among the ten Plains Indigenous groups (Ping-pu 平埔) who occupied the entire western half of Taiwan, only the Kavalan have continued as an organized community, still using their own language, in their exilic home on the northern coast of Hualien County. In the last decade a group of women weavers
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About dark we entered Ka-le-oan (the Pin-po-hoan settlement I longed to visit for upwards of a dozen years). We found the cook , who turned out Preacher, in a small grass covered bamboo dwelling which had been erected for him. As they had been sending letters and visiting for such a long time you
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Similar to other indigenous groups in northern Taiwan, the Kavalan has a patronymic name system, rather than surnames. When they came under Chinese rule they were assigned Chinese names and surnames. By the mid-1880s some Kavalan had adopted Mackay's Taiwanese surname “Kai” 偕 as their own. This
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I sent a telegram some time ago to say that 1000 were asking Christian instruction. I state below the mark now when I declare that upwards of 2000 (two thousand) have thrown idols away and wish to follow the Lord of Hosts. .... In a village with upwards of 200 every soul wants to be Christian –
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I am here about 4 days journey from Tamsui -on the east side of the Island with the Pacific dashing this shore. There are 36 villages of Pe-po-hoan (civilized aborigines) in this District. Fully one thousand (1000) have thrown away their idols and wish to be taught Christianity. .... I dried my
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There were at one time thirty-six thriving villages in the Kap-tsu-lan plain. The Chinese settlers came in, enterprising, aggressive, and not overly scrupulous, and little by little the weaker went to the wall. The Pe-po-hoan were crowded out of the cultivated land, many of their villages were
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Anthony Wallace developed the idea of “revitalization movement” in his study of the Handsome Lake movement in the Seneca of New York, “to denote any conscious, organized effort by members of a society to construct a more satisfying culture. Since many revitalization movements are religious, the
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piece by William Butt, was performed March 21–31, 2018 at Thistle Theatre in Embro, Ontario, Canada. The stage director was Edward Daranyi and music director was Daniel Van Winden. Embro, hometown of the author, is located in Zorra Township where George Mackay was born and raised. Cast and crew
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In 1882 “Oxford College” (for men) was opened in Tamsui and a year later the Girls School. Soon both schools had Kavalan students. In 1884 John Jamieson reported in a letter to the Foreign Mission Committee (June 30, 1884) that “The girls have made excellent progress during their four months of
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The second reference to communal idol burning is September 8–9, 1890, when Mackay, accompanied by Koa-kau and Tan-he travelled by boat to visit Kavalan people who had settled in Ka-le-oan (嘉禮宛) north of Hualien City(花蓮港). His letter to the Foreign Missionary Society (September 12) presents in
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Indigenous historian Chan Su-chuan 詹素娟 ，describes the “extremely difficult situation” confronting the Kavalan in the 1880s: “The period when Mackay entered Ilan was exactly the period in the late 19th century when traditional Kavalan society was facing shocks from an external power and was
328:(噶瑪蘭) heard Mackay's preaching 1880s was a revitalization movement combining the egalitarian and salvific ideas of Mackay's Presbyterianism and their own resistance to the land loss, cultural collapse and humiliating poverty brought by Chinese invasion of their homeland in the 19th century.
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The revitalization movement in the form of communal removal of Chinese idols proceeded even without the presence of Mackay, who was amazed at what he saw happening. In a letter addressed “To the Presbyterian Church in Canada from Halifax to Manitoba” (June 5, 1883) he wrote:
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detail the process of community decision making, the political symbolism of having idols, negotiating with the Chinese authorities for their consent to remove idols, and the celebratory nature of the burning, followed by a ritual celebrating the new communitas.
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concept of revitalization becomes central to the analysis of the development of new religions”. He argued that “when the misery of poverty and degradation is combined with a hope of moral and material salvation, the resulting mixture is explosive.” (1969:239).
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But in the Kavalan mission Mackay reports two instances of mass enthusiasm (another expression of a revitalization movement) expressed in communal removal and burning of Chinese household idols. The first is reported in letters of March 30 and June 5, 1883:
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While the mission among the Kavalan was only one part of Mackay's 30-year life in Taiwan, it illustrates the unintended yet long lasting impact of Mackay's work, and helps explain why even after 150 years he is so celebrated in Taiwan's history.
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Accompanied by his students, who were to become pastors of the churches founded, Mackay itinerated all across northern Taiwan. They founded 60 churches. Churches planted in north Taiwan by Mackay later became part of the Northern
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taken wearing the very clothes that are now in the Royal Ontario Museum. The Kavalan bridal attire is the only complete set of Kavalan clothes in the world, rightfully considered a national treasure of Taiwan.
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drew inspiration from the events of the missionary's life and took more than five years to produce. Over a hundred singers and production crew were engaged for the project from Europe, Asia, and North America.
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study. Most of them can read the Colloquial language as well as write a fair hand. ... Most of the students have left for their homes and Dr. Mackay will accompany the girls on their homeward journey. “
440:(the leader is surnamed Kai 偕) have been reviving traditional weaving. They hope to visit the Mackay Collection at the Royal Ontario Museum to study the textiles that came from Kai Ah-hun in 1893.
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All references to a letter with a date are from North Formosa Mission Reports:G.L Mackay's Life in North Formosa. Chen Kuan-chou & Louise Gamble (eds.), Taipei: Ming Jiaw Publishing, 2012.
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imposed on Chinese immigrants to Canada. As moderator of the Presbyterian church, he broke precedent to speak in favor of a resolution opposing this tax, saying it was unjust and racist.
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in northern Scotland, who arrived in Zorra in 1830. The Zorra pioneers were Evangelical Presbyterians, for whom their church, led by lay elders, was the centre of their collective life.
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on 2 June 1901 in Tamsui. He was interred in Tamsui, Taiwan, in a small cemetery in the eastern corner of the Tamkang Middle School campus. His son was interred adjacent to him.
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every house cleansed of idols. Another village with nearly 300 not very far away came out as a body, men, women and children and already sing our sweet hymns long in the night.
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Museum (Tamsui, Taiwan). James Rohrer, missionary historian, states that Mackay, "allowed himself to truly encounter and to be transformed by the people he sought to serve."
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of the Presbyterian Church in Canada, the highest elected position in the church. He spent the following Moderatoral year travelling across Canada, as well as writing
678:, built in 1912 to replace the smaller Mackay Hospital he started in Tamsui in 1882. Many artefacts collected by Mackay today form part of the collections at the
515:. A number of young people in the county were inspired to follow Mackay's example and entered into missionary service with a number of Christian denominations.
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set out in 2002 to create an opera whose subject was drawn from Taiwan's history. In 2008 Taiwan's government invested in the project: the world's first-ever
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clothes before fires made of idolatrous paper, idols &c. I employed 3 men to carry other idols back to Tamsui . I never passed through such an experience.
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Wallace, Anthony F.C. 1956 Revitalization Movements. American Anthropologist 58:264-281 1969 The Death and Rebirth of the Seneca. New York: Vintage Books
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of his own people, the Highland refugees from the Sutherland Clearances, who were burnt out of their cottages by officials clearing the land for sheep:
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In 1871, Mackay became the first foreign missionary to be commissioned by the Canada Presbyterian Church (predecessor of both the
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507:, where monies were raised to start Oxford College in Taiwan, which would be the basis for two later educational institutions,
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institutions. In Mackay's days Princeton and Edinburgh were important centres of advocacy and training for foreign missions.
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Aborigines Saved Yet Again: Settler Nationalism and Hero Narratives in a 2001 Exhibition of Taiwan Aboriginal Artefacts
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George Leslie Mackay was born on March 21, 1844, the youngest of six children to a pioneering Scottish family in
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Tourism Oxford, (Oxford County, Ontario, Canada) Colourful Characters; Rev. George Leslie Mackay 1844-1901.
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247:, northern Formosa in 1872, which remained his home until his death in 1901. Starting with an itinerant
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1049:詹素娟 2001，〈馬偕宣教與噶瑪蘭的族群空間〉，收於許功明編，《馬偕博士收藏臺灣原住民文物──沉寂百年的海外遺珍》，頁26-33。臺北︰順益臺灣原住民博物館。My English translation.
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Mackay was angered at the plight of the Kavalan. He must have seen in their crisis a reflection of the
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340:, anthropologist John Shepherd traces the disaster that fell on the Kavalan in the 19th century:
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963:"In the COVID-19 fight, let's channel the spirit of Rev. George Mackay, a Canadian hero of Taiwan"
1314:" by Mark Munsterhjelm, MA Thesis, Indigenous Governance Program, University of Victoria, Canada.
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938:"Biography – MACKAY, GEORGE LESLIE – Volume XIII (1901-1910) – Dictionary of Canadian Biography"
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period Mackay's life has been celebrated by advocates of a distinctive Taiwanese identity and
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he and his collaborators developed for writing Taiwan's Hokkien language is still in use.
122:. Mackay is among the best known and most influential Westerners to have lived in Taiwan.
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consisted of local volunteers working alongside professionals from Stratford, Ontario.
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Mackay was honoured during his two furloughs home by the Canadian Church. In 1880,
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ancestry, trace their surname '偕' ('Kai' or 'Kay') to their family's conversion to
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when I was in the country. These idols &c. are now with my large collection.”
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separate from colonial narratives brought by Japan and China. The system of
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He was aware of the political context of Kavalan adoption of Chinese idols:
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On 30 June 2004, a large bust statue of Mackay was dedicated outside the
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The Black-Bearded Barbarian: the life of George Leslie Mackay of Formosa
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of Taiwan. It provides a valuable source document for understanding the
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Original building of the Oxford University College founded by Mackay in
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W.A Mackay (1901)Zorra Boys at Home and Abroad. Toronto:William Briggs
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462:. Some families in Taiwan today, particularly of lowland-aboriginal
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272:), a native Taiwanese woman. The marriage produced three children:
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Statecraft and Political Economy on the Taiwan Frontier, 1600-1800
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Statecraft and Political Economy on the Taiwan Frontier, 1600–1800
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The First Taiwanese Opera "Mackay: The Black Bearded Bible Man"
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W.A Mackay (1899) Pioneer Life in Zorra. Toronto:William Briggs
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150:. His family was part of the Zorra Pioneers, refugees from the
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In November 2006, a Canadian television documentary titled
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1239:. Edinburgh and London: Oliphant, Anderson and Ferrier.
820:) as Mackay's wife Tiuⁿ Chhang-miâ, and Choi Seung-Jin (
730:. The event was also attended by representatives of the
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852:"Kai the Barbarian: the George Leslie Mackay Story", a
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Visit to Kavalan settlement in Hualien – September 1890
110:. He was the first Presbyterian missionary to northern
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had its world premier on 27 November 2008 at Taiwan's
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From Far Formosa: the island, its people and missions
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From Far Formosa: the island, its people and missions
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From Far Formosa: the island, its people and missions
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and ran through 30 November. The large cast featured
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From Far Formosa: the island, its people and missions
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surname is still common among Kavalan people today.
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As the first Presbyterian missionary to Taiwan, ...
642:of the people of Taiwan during Mackay's lifetime.
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662:Mackay's Oxford College (牛津學堂) is today known as
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1336:To Taiwan With The Gospel - George Leslie Mackay
1129:"台灣光華雜誌 Taiwan Panorama - 國際化,雙語編排,文化整合,全球華人的雜誌"
881:, Canadian Presbyterian missionary to Qing China
27:First Presbyterian missionary to northern Taiwan
1219:. New York: F. H. Revell Co. (published 1896).
1127:國際化,雙語編排,文化整合,全球華人的雜誌, 台灣光華雜誌 Taiwan Panorama.
1073:. New York: F. H. Revell Co. (published 1896).
895:Mackay Medicine, Nursing and Management College
243:to southern Formosa (1865), Mackay arrived at
103:; 21 March 1844 – 2 June 1901) was a Canadian
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1162:International Bulletin of Missionary Research
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63:. Consider transferring direct quotations to
1141:: CS1 maint: multiple names: authors list (
1037:. Stanford University Press. Pages 358-359.
722:in attendance included representatives from
634:is considered an important early missionary
225:), arriving in Taiwan on December 29, 1871.
875:, English Presbyterian missionary to Taiwan
503:. Before departing in 1881, he returned to
413:Mackay letter to Wardrope Oct. 16th 1890:
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828:, Mackay's first disciple and follower in
558:and memoir of his missionary experiences.
30:For other people named George Mackay, see
447:In 1896, after the 1895 establishment of
423:Other results of Mackay's Kavalan Mission
1299:Reverend George Leslie Mackay, 1844-1901
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1599:Deaths from esophageal cancer in Taiwan
1328:Dictionary of Canadian Biography Online
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1589:Princeton Theological Seminary alumni
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1002:. London: Marshall Brothers. p.
747:The Black Bearded Barbarian of Taiwan
54:too many or overly lengthy quotations
1235:(1900) . Macdonald, James A. (ed.).
1158:"The Legacy of George Leslie Mackay"
1101:Stainton, Michael (1 January 2007).
960:
838:National Symphony Orchestra (Taiwan)
836:, a native of Taipei, conducted the
749:was aired. It was broadcast in both
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1609:Presbyterian missionaries in Taiwan
802:Mackay: The Black-Bearded Bible Man
791:Mackay: The Black-Bearded Bible Man
262:fluently and married "Minnie" Tiu (
24:
1624:People from Oxford County, Ontario
1614:Canadian Presbyterian missionaries
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816:) as George Mackay, Chen Mei-Lin (
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25:
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1280:National Theater and Concert Hall
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576:in his lifetime, he would die of
561:In 1894 he spoke out against the
311:Social impact of Mackay's mission
290:, a contemporary missionary, as:
286:Mackay was described by the Rev.
1594:Alumni of New College, Edinburgh
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1372:Christian missionaries in Taiwan
41:
1604:Canadian Presbyterian ministers
1557:(* = Latter-day Saints Church)
1468:Francisco Fernández de Capillas
1156:Rohrer, James M (Oct 1, 2010).
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844:directed the stage production.
451:in Taiwan, Mackay met with the
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1619:Canadian expatriates in Taiwan
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1033:Shepherd, John Robert (1993).
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961:Chen, Jin-Ling (10 May 2022).
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568:Although Mackay suffered from
332:Destruction of Kavalan Society
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238:Presbyterian Church of England
171:Princeton Theological Seminary
32:George Mackay (disambiguation)
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1:
1513:James Laidlaw Maxwell, Junior
1301:" from Ontario Heritage Trust
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732:Presbyterian Church in Canada
728:Presbyterian Church in Taiwan
305:Presbyterian Church in Taiwan
219:Presbyterian Church in Canada
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120:Canadian Presbyterian Mission
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7:
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456:Governor-General of Formosa
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1245:2027/miun.ajl0516.0001.001
1174:10.1177/239693931003400407
650:(Ontario, Canada) and the
228:After consulting with Dr.
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869:(born 1915), his grandson
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336:In his monumental study,
1103:"Relieving human misery"
885:Mackay Memorial Hospital
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676:Mackay Memorial Hospital
618:historical understanding
485:awarded him an honorary
316:Revitalization Movements
258:Mackay learned to speak
61:summarize the quotations
736:United Church of Canada
324:What resulted when the
223:United Church of Canada
1390:Christianity in Taiwan
1291:by Marian Keith, from
890:Mackay Medical College
718:. The delegation from
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682:(Ontario, Canada) and
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449:Japanese colonial rule
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179:New College, Edinburgh
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1508:James Laidlaw Maxwell
999:Sketches from Formosa
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670:hospital in downtown
596:displays the text of
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546:, Mackay was elected
534:In June 1894, at the
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282:George William Mackay
251:practice amongst the
230:James Laidlaw Maxwell
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152:Sutherland Clearances
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18:George William Mackay
1503:George Leslie Mackay
1278:, in the website of
879:James Mellon Menzies
740:Dr. John Ross Mackay
690:Visual art and media
680:Royal Ontario Museum
666:. The major private
648:Royal Ontario Museum
260:vernacular Taiwanese
118:), serving with the
97:George Leslie Mackay
1305:Aletheia University
1211:Macdonald, James A.
1107:Presbyterian Record
1065:Macdonald, James A.
900:Aletheia University
724:Aletheia University
698:Mackay monument in
684:Aletheia University
664:Aletheia University
652:Aletheia University
640:culture and customs
612:In Taiwan's modern
594:Aletheia University
522:Mackay monument in
509:Aletheia University
211:Aletheia University
142:, Canada West (now
1385:Religion in Taiwan
1274:2012-02-14 at the
967:The Globe and Mail
810:Thomas Meglioranza
716:Woodstock, Ontario
708:
704:Woodstock, Ontario
686:(Tamsui, Taiwan).
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532:
494:George Monro Grant
487:Doctor of Divinity
279:Bella "Koa" Mackay
253:lowland aborigines
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1452:Jacobus Vertrecht
1442:Gilbertus Happart
1437:Antonius Hambroek
1326:Biography at the
1293:Project Gutenberg
1233:Mackay, George L.
1207:Mackay, George L.
1061:Mackay, George L.
1039:Google Books link
994:Campbell, William
757:as part of their
483:Kingston, Ontario
355:collective memory
276:Mary "Tan" Mackay
193:Mission to Taiwan
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1493:William Campbell
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759:Signature Series
632:From Far Formosa
536:General Assembly
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842:Lukas Hemleb
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187:Presbyterian
177:(1870), and
163:Knox College
161:training at
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105:Presbyterian
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59:Please help
51:
1584:1901 deaths
1579:1844 births
1529:H. A. Baker
972:14 February
787:grand opera
780:Joyce Chiou
714:offices in
636:ethnography
556:ethnography
538:meeting in
470:by Mackay.
159:theological
99:(偕瑞理 or 馬偕
1573:Categories
1545:Chad Lewis
1522:Since 1945
1378:Background
947:2021-07-21
906:References
614:democratic
570:meningitis
498:Chancellor
241:missionary
126:Early life
108:missionary
69:Wikisource
1481:1850–1945
1253:607730510
1225:855518794
1182:149132242
1079:855518794
793:. Chin's
784:Taiwanese
774:Composer
674:is named
668:Christian
658:Community
630:Mackay's
606:Taiwanese
548:Moderator
491:Principal
249:dentistry
65:Wikiquote
52:contains
1282:, Taipei
1272:Archived
1209:(1895).
1187:25 March
1137:cite web
1112:23 March
1063:(1895).
1012:7051071M
996:(1915).
861:See also
814:baritone
751:Mandarin
726:and the
622:phonetic
602:Mandarin
600:9.10 in
598:Proverbs
563:head tax
540:St. John
453:Japanese
221:and the
183:Scotland
1461:Spanish
1213:(ed.).
1067:(ed.).
818:soprano
574:malaria
464:Kavalan
232:Sr., a
173:in the
167:Toronto
144:Ontario
116:Formosa
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755:OMNI 2
734:, the
720:Taiwan
700:Canada
672:Taipei
584:Legacy
528:Tamsui
524:Taiwan
475:Canada
245:Tamsui
207:Taiwan
203:Tamsui
185:, all
148:Canada
114:(then
112:Taiwan
101:Má-kai
92:Mackay
1415:Dutch
1178:S2CID
824:) as
822:tenor
795:opera
770:Opera
301:Synod
132:Embro
1249:OCLC
1221:OCLC
1189:2014
1143:link
1114:2014
1075:OCLC
974:2023
646:the
572:and
511:and
496:and
1241:hdl
1170:doi
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702:at
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481:in
473:In
264:張聰明
181:in
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